turning men from prophanesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not her house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the Gospell And the Church that is in his house By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honor remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may trie our loue to Gods children by examining our selues whether wee can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the young and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle cals this houshold a Church wee may note A religious familie is a little Church The vses of it that a religious and well ordered familie is as it were a little Church Here in one familie is prescribed what all families should bee this familie is called a Church because his people were godly and the word of God was read there and praiers made to God and Psalmes sung and the younger sort were catechized and instructed Now doe we learne from hence that our houses are Churches Then these things will follow 1. That Gods worship and pietie must be set vp in them 4. Orders in the familie How can they be Churches of God if God be not serued in them 2. All must be done therein order and quietnesse and silence for so it is or should be in the Church 3. Euill persons that are incorrigible must not dwell there but must be cast out Psal 101. 4. The husband or master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ Againe are our families Churches Why then religious families are in a happie case for then God himselfe will dwell there so as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of prophane housholds Should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither praier nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and railing and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuils dwell they are very sties of vncleannesse and vnholinesse Thus of the 15. verse VERS 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise reade the Epistle from Laodicea THese words containe a direction for reading 1. of his Epistle and that both priuately and publikely 2. of an Epistle from Laodicea Of reading the Scriptures In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept Search the Scriptures Ioh. 5.39 And this may euidently reproue the prophane neglect of the most herein in this great light Many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others though for their credit sake they haue gotten them Bibles yet they reade them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must bee read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must reade the Scriptures it is here set downe indefinitely of you meaning of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must reade the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein young men must studie in the word Psal 119.10 so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18 27. What should I say Euery good man must reade the Scriptures Psal 1.2 The vse may be to stirre vs vp to doe it and to doe it constantly for the same word of God that requires it to be done shewes it should bee done frequently we must reade all the dayes of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal 1.2 they reade 4. times a day Nehem. 9.4 The profit of reading the Scriptures And the rather should we be excited to this daily reading of the word considering the profit comes thereby it would exceedingly comfort vs Ro. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we reade not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Quest But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading The causes vvhy so many profit not by reading the vvord I answer diuersly 1. Some men are poisoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2. Many seeke not a blessing by praier whereas it is certaine the flesh will not of it selfe sauour the things of the spirit 3. Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal 25.9
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue rankes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse What Faith deliuereth vs from John 12.46 Isay 25.8 Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes wee are not now vnder the Law Rom. 6. but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Iohn 3.16 Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole Tit. 1.13 Heb. 10.39 or healthfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare either time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Ephes 6.16
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
their vnderstanding giues them liberty and sowes pillowes vnder their fleshly and worldly elbowes Eightly Some heare fearefully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israell were to come neere the Mount n Heb 12 19. Ninthly Some like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him o Mat 21 45 46. and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinnefull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by hearing Sermons and comming to Church they can asswage the trouble of their mindes and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe p Math. 19. Thirdly Some heare and say God forbid q Luke 20 76. It is pitty it should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher r Math 3 8. Fiftly But aboue all others they are strang hearers that are mentioned Math. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Math. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word The misery of euill hearers by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sense of the horror of Gods indignation Å¿ Jer 7 22 29. c. The dust of the feete of Gods messengers will rise in iudgement against such hearers t Math. 10.14 It shall be easier for Niniâ—eh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers u Math. 12.41 c. Yea all their suites for mercy are abomination in Gods sight x Prou. 28 9. A heauie eare is noted for a singular iudgement Math. 13.13.14 c. Esa 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob. 3.3 To conclude if all this cannot affect men then I say as the Lord said to the Prophet of such persons Hee that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the discription viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne either singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant The properties of the Word There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1. Thes 2.13 Psal 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of life Psalm 119.89.144.152 Philip. 2.16 1. Pet. 1.22 Thirdly It is swift Psal 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos 6.5 Esa 11.2 Heb. 4.12 Eph. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psalm 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweete Psal 119.14.111.143.162 Eightly It is apt for generation it hath a quickening power Psalm 119.25.28 1. Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal 119.11 and from shame Psal 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal 119.96.98.99.100.104 Eleuenthly It is light and pure and iust Psal 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 How the word is said to be a word of truth Here the word of God is said to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in it selfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquity of the Story before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of piety righteousnesse and diuine worship contained it it the dureablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe The word worketh truth in vs six wayes In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs six waies First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worshippe Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1. Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth
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
The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs 2 Generall obseruations as wee desire more to abound in good fruites so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that we should walke in them u Ephes 2.10 and it shall be to vs according to our works x Rom. 2.6 and therefore it should be our Wisdome to shew by good conversation our workes y Iames 3.13 and our Loue to prouoke others vnto good workes z Heb. 10.24 Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the works that are done to be seene of men are not good works a Mat. 23.5 The workes of persecutors are all nought b Ioh. 8.39 40. What workes are good workes all works are nought that haue not repentance going before for good workes are the workes of the penitent c Acts 26.20 all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace d Prou. 1.28 It is a signe mens workes are not good when they hate the light and cannot abide to be reproued e Ioh. 3.19 20. And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe f Exod. 22. Lastly doth not the world hate thee g Ioh. 7.7 then suspect thy workes For the second that we may haue comfort that God will account our workes good works What rules must be obserued to make our workes good works 1. They must be warranted by the word of God if wee doe truth we must goe to the light that our deeds may be manifest that they are wrought in God h Iohn 3.21 2. Our persons must be made good by iustification we must be created in Christ Iesus i Ephes 2.10 Would we worke the workes of God we must beleeue in him that God hath sent k Ioh. 6.28 29. 3. Our workes must be finished l Iohn 4.34 4. By mortification we must purge our selues that we may be meete for the Masters vse and prepared for euery worke we would haue accepted as good m 2 Tim. 2.21 Lastly the ends must bee good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankfulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6 The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conversation with men there are diuers kindes of good works What vvorkes are good vvorks in particular some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such it is to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnesse so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and cheerefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruites for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but he will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because hee is neuer without some fruit as also he shall be sure his workes will go with him when all things else shall leaue him Thus farre of the eminency of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition two things may be obserued First we had need to be often vrged and put in minde 2 Obseruation from the repetition Wee need to be often stirred vp to seek knowledge and stirred vp to seeke knowledge we are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept n Esay 29. Of our selues there is none of vs haue any great mind to vnderstand or seeke after God o Psal 14.2 or if we begin we soone leaue off to vnderstand to doe good p Psal 36.3 and some of vs are so wayward and wilfull that we know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued q Psal 82.7 Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned we must still be industrious to get more knowledge We must still seeke to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse r 1 Tim. 4.3 Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith Å¿ Phil. 1.10 1 Iohn 4.1 and it keepes downe corrupt affections t Esay 11.7.9 and in what measure we retain our ignorance we retaine feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines Doct. 1 First that wee must increase in knowledge else that we haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of GODS Image and therefore of great both necessitie and honour If men bee neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life Doct. 2 the preuailing of sinne in the life of the Iewes was caused by the preuayling of ignorance u Esay 1.3 Therefore there is no
z Ephes 4.11 to 17. Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting a Iames 1.4 c. And lastly wee must bee carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian A strong Christian discouers himselfe by diuers things First Of the strong Christian and how he may be knowne hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without b 1 Cor 3.1 Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him c Mat 20.22.23 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth The ordinary faults of speech are not found in his Tongue 6. He is not carefull for his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him i Math 5 38. to the end Lastly in Faith hee is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers 17. hee can beleeue aboue hope and vnder hope Vers 18. hee looketh not to the meanes but to the promise Vers 19. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee for performances Vers 20.21 for these things were not onely true of Abraham but may be true in vs also Vers 23.24 who may haue as great helpe from Christ as euer he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue wee one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects All might in foure respects First it must bee a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee strengthened in retayning and recording the secrets and hid things of God which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 Fourthly it should be a Might extended to all possible degrees and power of euery Grace and dutie thus in mercy wee should communicate in all good things y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory The extent of Gods power Power is one of the Attributes they call in Schooles relata the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities What God cannot doe it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a
Patience is a good signe that men are good hearers of the Word and that they practise what they heare g Luke 8.15 Men are not therefore miserable because they suffer much h Matt 5.10 Christians neede not to be ashamed to suffer i 2 Tim 1.22 they may bee troubled on euery side yet not distressed they may be perplexed and yet not despaire they may be persecuted and yet not forsaken they may be cast downe and yet not destroyed k 2 Cor 4.8.9 Patience is a vertue full of good fruites it appeaseth strife l Prou 15.18 25. it helps away the Crosse it is impatiencie and stubbornnesse that makes the Father continue to beate his childe it fits vs for perseuerance with comfort as the Coherence shewes The patient abiding of the poore shall not perish for euer m Psal 9. but they shall receiue at the length a crowne of life n Iames 1.12 The worth of this grace appeares by the hurt of impatiencie for Impatiencie exalts folly o Pro 14.17 depriues a man of the possession of his owne soule p Luke 22.19 dishonours all a mans gifts and graces and all the good things hee hath before done q Iob 4.6 c. c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse and now weares the Crowne r Heb 12.1.2.3 The things we commonly beare are nothing to that Christ and the Martyrs haue borne wee haue not yet resisted vnto bloud Å¿ Vers 4. by suffering wee may reape the comfort that wee are Sonnes and not Bastards t Vers 5.6.7.8 besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life u Ver. 9.10.11 What wee must doe that wee may be patient That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath x Pro 14.29 Iames 1.3.4.6 Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not to be troubled if we beleeue in God the Father in Iesus Christ y Iohn 14.1 When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction z Rom 5.1.2.4 John 14.27 Thirdly we must be much in the meditation of the comforts of another life Fourthly we must be often and constant in prayer * Rom. 12.12 Fifthly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of Patience a Reuel 3.9 the Comforts of the Scripture beget both Patience and Hope b Rom. 15.4 Sixthly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobriety and temperance in their hearts and carriage c 2 Pet. 1.6 Seauenthly if we would haue patience wee must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs d Heb. 12.1 Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie We must shew Patience in seuen things Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that he hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom wee converse that shew themselues to be so out of weaknesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes 1.5 Reu. 2.8 1 Pet. 4 12. c. 4. In tentations there is vse of Patience both in waiting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Hebr. 6.12 and â—0 35 36 37 38. 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reuel 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs Motiues to Long-suffering must order vs aright in our selues and toward other in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandment we should suffer long f Mat. 5.21.22.45 Rom. 12.21 besides e Exod. 34.6 1 Pet. 2.22 iniuries befalls vs by Gods prouidence g 2 Sam. 16.10 and reuenge is Gods right h Rom. 12.19 Moreouer these raging and reuengefull affections are great hinderances both to Prayer i 1 Tim. 2.8 and to the profit of the Word k Iames 1.21 And lastly anger lets the Diuell into a mans heart l Ephes 4.21 Quest 1. But how should I preuent it being wronged Ans First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions m Phil. 2.3 and contentious persons n Prou. 22.26 Thirdly Quest bee daily iealous ouer thine affection and keepe them downe by prayer Quest 2. What if passion do sodainely surprize me Ans 1. Ans How to preuent anger desire of reuenge being wronged Conceale it o Prou. 12.16 2. Depart from them with whom thou art angry p 1 Sam. 20.34 Gen. 27.43.44 3. Appoint at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath q Ephes 4.26 Towards others we must shew the practise of this vertue thus In things that might displease vs but not hurt vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries Quest see them and forgiue them and in the greater wrongs Ans thou must seeke the help of the Magistrate and the Law after thou hast sought all priuate meanes by intreaty offers of peace desire of Arbitration c. follow the Law with loue to thy aduersarie without passion or rage and in the issues bee moderate
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
can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
hearts are as well as what their liues are e 2 Chro 28 9. Fourthly the eyes of the Lord behold all the earth to shew himselfe strong with all them that are of a perfect heart f 2 Chro 16 9. Fiftly light is sowen for the righteous and ioy for the vpright in hart g Psal 97 1â— What externall holinesse must haue in it Lastly the whole 125. Psalme encites heereunto Vnreprooueable This word notes the externall vprightnesse or Christian perfection of life Externall innocency must haue in it diuers things 1. we must be free from the grosse sinnes of euery Commandement 2. wee must cease from our owne workes h Heb 4 10. keepe vs from our wickednesse i 2 Sam. 22.23 and not turne after the wayes of our owne heart k Esa 57 17. that is wee must bee sure to cease from our particular beloued sinnes 3. our families must be well ordered both for peace labour and pietie l Tit 1 6 7. 4. wee must bee free from Idolatry m Dâ—ut 18 3. from the customary sinnes of the tongue n Jam. 3 3 from the raigne of hardnesse of heart o Prou 21 29. from hasting to bee rich for hee that hasteth to be rich cannot be innocent as the Prouerbe is Lastly wee must loue our enemies Matth. 5. vlt. That wee may attaine heereunto wee must walke in the way of good men Prou. 2.20 wee must set Gods Lawes euer before vs and let them be our warrant 2 Sam. 22.23 we must not be destitute of heauenly gifts 1 Cor. 1.6.8 In his sight These words may bee referred either to our presentation or to our sanctification And whereas some would thinke that they ouerthrow the former sence of the words and prooue that hee entreats heere of our holinesse in Gods sight by iustification they are deceiued for they may find these words giuen to sanctification ordinarily in Scripture as Luke 1.6.7 Heb. 13.21 1 Iohn 3.22 Reuel 14.5 The words being referred to Sanctification import foure things First that what we are or doe is in his presence so the words vsed Luke 2.18 13.26 Acts 10.33 Secondly that God is a witnesse of all wee doe so the words vsed Luke 8.47 2 Cor. 7.12 Gal. 1.20 Thirdly that God accepts of what is truelâ— good in any measure Luke 1.75 Fourthly that God highly prizeth all that is good in the good Luke 1.25 2. Tim. 2.3 5.4 As the words there vsed shew Verse 23. If yee continue grounded and stablished in the faith and bee not mooued away from the hope of Gospell whereof yee haue heard THe second part of the Epistle The diuision of the third part of the Epistle viz. the proposition of Doctrine hath beene handled hitherto from the twelfth verse vnto these words In these words and those that follow to the end of the second Chapter is contained the third part of the Epistle viz. matter of exhortation wherein hee both perswades and disswades The perswasion is contained in this verse and the rest vnto the eight verse of the next Chapter The disswasion is from verse 8. of Chapter 2. to the end of the Chapter In the perswasion the Apostle exhorts them to perseuerance both in Faith and Hope whereis to bee obserued 1. the matter to which hee exhorts in the beginning of this verse and the reason to enforce the exhortation in all the verses following The matter to which he exhorts is two-fold first to perseuerance in Faith in these words if yee continue grounded and stablished in the faith secondly to perseuerance in hope in the next words and be not mâ—â—ned from the hope of the Gospell whereof yee haue heard From the coherence generall words of the Exhortation we must obserue that Gods children after they haue gotten true grace Consideration of the doctrin from the Coherence and are comforted in their reconciliation must looke to their Faith and Hope It is not enough once to get Faith and Hope but after they are conceiued in vs they must be daily looked to for the iust must liue by his faith It must be to him according to his faith not according to his friends Heb. 2 5. Heb 11. Ephes 3 16. Acts 15.9 2 Tim 3 15. 1 Iohn 5 4. money labour meanes c. By faith he must draw vertue out of all Gods ordinances by faith hee must purge his heart of his daily sins by Faith and Hope he walkes with God and ouercomes the world This may greatly reprooue mans carelesnesse men looke to their Grounds Cattell Shops c. but who lookes to their Faith and Hope If you continue grounded and stablished in the faith Heere are two things first the manner of the propounding of the exhortation viz. with an If secondly the exhortation it selfe where note 1. the dutie continue 2. the manner of the duty grounded and stablished 3. the obiect in Faith Why propouÌ„ded with an If. If. The Apostle propounds this Exhortation with an If because hee speaketh to a mixt multitude among whom were many that would not continue and thereby shew they were not truely reconciled Yea it was needefull that the godly amongst them should haue it thus doubtfully set downe that so they might be more carefull to settle and establish themselues in the Faith that they might hold out in it Men will fall away looke for it As this If lookes vpon the wicked it shewes that in places where the Gospell gathers soules to God many that for a time were forward and greatly affected will afterwards fall away And therefore Gods seruants both Ministers and People should looke for Apostacy and not bee ouermuch troubled when they see any fall away What makes many fall away It is not amisse to consider by what meanes or motiues men are plucked away from the loue of the truth Some fall away for hard sayings a Ioh 6 30 42 52 60 61 c. some cannot follow Christ long because of their carnall friends others are corrupted with lewd company others cannot beare the reproofes of their faults and if they bee reprooued either they will lift Amos away from Bethel or they get themselues away from hearing Amos. Some heare this Sect euery where so ill spoken of that they will be better aduised ere they settle vpon such courses And the rather because they doe not see the multitude set out with them or great men yeelde any countenance to such strict courses Others are seduced by time-seruing flattering false or corrupt teachers who labouring to hinder the efficacy of the doctrine of painefull Ministers hope to accomplish either the stopping of their mouthes or the increase of their bonds crat lest their disgrace with the people b Ezek 13.19 20 22. 2 Tim 3.12 13 14. Heb 3 12 13. The faithfull may fall away in some respects Others are ensnared with the earthly things and forsake the sincerity of the truth to embrace
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
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope p Rom 8. Thirdly when our friends go out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the Sonnes of God Not moued away Doct. It is not enough to haue hope but wee must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that we vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the Hypocrite for though hee haue wouen to himselfe out of the bowels of his poisonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie d Iob. 8.13 Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things Which are the effects or
necessitie of preaching the greater the Mysterie is the greater need of laborious and studious men that are thereunto set apart to make manifest those secrets of the Kingdome for this is the appointment of God our Sauiour that by preaching committed to certaine men thereunto sanctified as the Apostle saith the word promised before the world beganne should be manifested in due time n Tit 1.2.3 Thirdly this should teach vs diuers duties 1. Let euery man account of faithfull Teachers as the Ministers of Christ and such as dispence the Mysteries of God o 1 Cor 4.1 2. Wee must bring Faith to the Gospell else it will not profit p Tit. 1.1.3 Heb 4.2 Reason and Sense are no competent Guides or Iudges in these diuine Mysteries And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures for the triall of his Elect and for the exercise of their obedience in beleeuing as well as in doing q Rom 16.25.26 3. As we should bring a resolution to beleeue Gods word in all things though it be neuer so contrary to sense and to common reason of the world So when the Lord doth reueale his promises and statutes to vs wee should hide them in our hearts as great Iewels and worthy Treasures meete to bee kept in our secretest remembrance and the very bowels of our Affections r Jer 31.34 4. This Doctrine vrgeth the necessitie of obseruing the rules of preparation and to this purpose wee may finde fiue things charged vpon vs all drawne from this consideration of the mysterie of the Gospell First wee must be sure wee be turned to the Lord by true repentance for till then the vaile cannot bee taken away ſ 2 Cor. 3.16 though the word were neuer so plaine in it selfe yet wee cannot discerne it by reason our vnderstandings are couered with a vaile and no man can looke vpon this bright Sunne till his eyes bee annointed with eye-salue t Reuel 3.18 Secondly in as much as the Booke is sealed with seauen seales and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation saue onely the Lyon of the Tribe of Iudah which is also the Lambe slaine hauing seauen eyes which are the seauen spirits of God therefore in acknowledgement of his wisedome and power wee must go vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs u Reu 4.1.3.4.5.6.12 and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly wee must remoue lets for if it be a mysterie in it selfe wee had not neede to bring hardnesse of heart with vs or worldly cares or troubled affections or a sluggish spirit or preiudicate opinions or inordinate lusts or any such impediments Fourthly wee must bring with vs the loane and aduantage of former doctrine communicated to vs for to him that hath for practise and increase shall be giuen but from him that hath not for imployment and conscionable vse shall be taken away that which he hath x Math 13.11.12 Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in y 1 Tim. 3.9 and the conscience is then pure when it is purified by the bloud of Christ and doth daily excite the desire of puritie of heart and life bearing with the loue and liking of no sinne Ministers must also here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not only be cleane themselues by holinesse of heart and life but must in compassion to the people and the holy feare of the Maiestie of Gods truth and presence teach with power frequencie perspicuitie and authority and since the Lord hath made them his Stewards of his Mysteries and holy Iewels and Treasures it is required of them that they be faithfull z 1 Cor. 4.1 both in applying them to the right owners and in setting them out according to their truth Lastly the meditation hereof may serue for singular comfort to all those that finde mercy from the Lord in the reuelation of his Mysterie blessed are their eyes that see it and their eares that heare it * Math. 13.16 They are more happy then many millions of men besides Hid since the world beganne and from ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these words is diuersly accepted sometimes it is translated from Eternitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal 52.1 The goodnesse of the Lord hath endured from all eternitie as Beza thinkes writing on Luke 1.70 sometimes Since the world beganne as Luke 1.70 Acts 3.21 sometimes it signifieth but of old or a long time agoe as the Hebrew word which is thought to answer it is rendred Psal 119.52 sometimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Eph. vlt. there is such a phrase as this Glory to God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be rendered vnto or throughout all the generations of the world of worlds that is of the world to come And 2. Pet. 3. vlt. hee saith glorie to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hencefoorth to the day of eternity There is vnto man two worlds the one begins with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee not conformed to this World and Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquity of the Gospell If the Papists will plead antiquity let them haue recourse to the Word or if their Trumpery will not beare the triall of this antiquity it is because there is no truth in them and let this bee a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best ancients but this is generall Ages and generations From the particular consideration of these words diuers things will arise First the transitory estate of the world may heere be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the
ministerie of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministerie of Gods Seruants and in the vse of the Scriptures Quest But was not the Gospell reuealed till now since CHRIST Quest Answ Yes it was as these places may proue Iohn 8.56 Ans Abraham saw his daies and Moses wrote of him All the Prophets gaue witnesse vnto Christ 1 Pet. 1.10 Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Heb. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them h 1 Pet. 1.10 as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to bee exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea Ioh 3. euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the time of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ i Psal 16.10 somtimes to Angels k Iob 15.15 somtimes to the blessed in heauen l Math 27.52 somtimes to the faithful on earth m Psal 16.3 The Pope hath his Saints and such are the choyse of the most desperate Traitors as he ordereth his Canonisations in our daies And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith n Act 26 18. that haue the spirit of Sanctification o 1 Cor 3 16.17 that are separate from sinners by a holy calling p Rom 1 6. 1 Cor 1 2. that are reformed from the principall euils of their former conuersation q 1 Cor 6 11. that call vpon the name of the Lord r 1 Cor. 1 2. that are consecrate to God in speciall holinesse of life Quest But if a man liue ciuilly in the world will not that serue the turne Quest Answ It will not Ans The defects of the ciuill honest man our righteousnesse must exceede the righteousnesse of the Scribes and Pharises And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voide of the inward worship of God and in the outward hee is either secure or superstitious Fiftly hee neuer trauelled in the new birth for his honesty Sixtly he wants the righteousnesse of Faith Seuenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellency of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God Hee would 4. the manner 1. if we respect the vnregenerate world it is in a Mysterie 2. if we respect the grace communicated it is a glorious and rich mystery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if wee respect future things he is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That only the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ The Lords secret is onely with them that feare him a Psal 25.14 till faith be reuealed men are shut vp b Gal. 3.23 as in a dungeon or prison the Lord speakes peace onely to his people and his Saints c Psal 85.8 The righteousnesse of God is reuealed to the iust man that will liue by faith d Rom. 1.17 Flesh and bloud till there be a new birth is not capable of this reuelation e Matt. 16.17 men that hate to be reformed haue nothing to doe with Gods Couenant f Psal 50. Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to bee abundant in practise for the sauing knowledge of this mystery encreaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisdome let him aske it of God g Iames 1.5 Secondly let all that would haue knowledge vse good means Those people that are too wise to vse reading hearing conference and prayer are but in a miserable case those they account silly people euen as babes sucklings h Matt. 11.25 in comparison of them carry away the blessing while they liue and die in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and
as well as they For we haue the spirit of God in vs and the people of God round about vs. Heere also Ministers may take notice of their duties their spirits should cleaue to their people and their daily thoughts and cares should runne vpon them they should still obserue them and watch ouer them in the Lord. Ob. 2. But might some one say Is it charitie in the Apostle being thus absent to entertaine surmizes and hard thoughts of vs as if wee were falling away c. Now to this he answers that though he wrote this to exhort them and to warne them yet he did greatly reioyce to know so much as hee did of their order of life and stedfastnesse of faith Many are so diseased that they thinke if a man reprooue them or admonish them that then hee hates them altogether and likes nothing in them but the Apostle to preuent that acknowledgeth the praise of their life and faith A holy minde can reioyce in the good things of those he warneth or reprooueth Your order Order hath originall in God he is the God of order a 1 Cor. 14.33 as all disorder and confusion is of the Diuell Order is that wonderfully commends whatsoeuer it is in There is a kinde of seede of order sowen in the creatures This order in man is their eutaxie or well disposing of themselues The Apostle might commend their order generally both in relation to the common-wealth and to the Church and in their families as also in their particular conuersation That there might be order in Common-wealths Of order in the common-vvealth God hath set man in authoritie for by him Kings raigne and haue their power b Prou. 8. Rom. 13. and hath communicated a part of the honour of his owne diuine lawes to their ciuill lawes viz. That they should binde mens consciences so farre as they are not disagreeing from his word Besides hee hath recorded threatnings against the disobedient and acknowledgeth Magistrates to beare his image to be as it were Gods by representation and hee guides them by his spirit for the time many times qualifying them with gifts and guiding their mouthes in iudgement for a diuine sentence is in the mouth of a King yea hee himselfe drew a plat-forme of rules for Common-weales to giue them a taste of gouernment Now that men may attaine to this Eutaxie and good order in Common-weales they must reade the law of God and let that bee a generall guide to them and they must propound sanctitie as well as felicitie as the end of their gouernment and in calling to office they must be carefull not to set the feet where the head should be but to chuse men that feare God and hate couetousnesse and are men of courage The feare of God and courage is wonderfully wanting in all sorts of Magistrates And as for courage in respect of the people what are they the better if they haue a good man that will doe no good then if they had euill men that would doe no euill Yet in truth Magistrates whether good or euill men doe much euill by suffering euill to be vnpunished But to returne to the point Magistrates that would preserue order must giue good example themselues and mend the disorders of their one households and bring such a sympathie and loue of the people as they should both preserue their authoritie and yet remember that they rule their brethren And in their gouernment they cannot obserue order vnlesse they punish vice as well as command or prouide for vertue and wealth Besides they must take away the persons or places that are occasions of disorder and they must charge and remunerate as well as punish Finally the people out of the obligation of conscience must striue to liue in order with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authority ouer them Order in the Church There is order also in the Church and thus there is order in doctrine for milke must be propounded before strong meat or with sufficient reference to the parties to be taught There is order also to be obserued in the time places and manner of celebration of Gods worship There is order also to be respected in the vse of things ecclesiastically indifferent There is order in the subordination of persons in the ministery some to rule some to teach some to exhort some to distribute There is order also to be obserued in the discipline of the Church proceeding by degrees with offenders so long as they are cureable Order in the family Neither may our families be without order order I say not only in the duties that concerne the maintenance of the familie but also in the exercises that concerne religion and the seruice of God in the familie In families there must be a care also of reformation especially that openly prophane persons only for temporall aduantage bee not retained or admitted there In the familie also there must bee a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutuall edification What should I say There is a mutuall relation in all the members of the familie one to another and the discharge of their seuerall duties one to another is charged with a daily care of order But I thinke the Apostle commends the order of holy life vnto which euery Christian is bound It is certaine we can neuer soundly proceed in godlinesse without a care of a settled frame and order of liuing Wee may not liue at a venture in religion T is not enough to doe good now or then by flashes There is an order in holy conuersation We must walke by rule d Gal. 6.16 There is an holy disposing of our waies required e Psal 50. vlt. It is required of vs that we should ponder the pathes of our feet f Pro. 4.26 Wee must order our affaires with discretion g Psal 112.5 This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the wayes of peace i Luke 1.79 T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine wayes and contrariwise the vision of the saluation of God is promised to such as dispose of their wayes aright k Psal 51. vlt. And to bee carefull of an orderly course of life is to keepe our soules l Pro. 19.16 and peace shall be vnto such But alas men haue corrupted their wayes and their vnderstandings are darkned and they are strangers from the life of God neither will men cease from their rebellious wayes The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their wayes and are like Dan that would bite the heeles of such as endeuour to walke in sincerity Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as
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
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
Plenteously The originall word notes two things 1. The measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is well rendred plenteously 2. The worth of the knowledge of the word and so it is by some rendred richly In the first sense it teacheth vs that wee should labour by all meanes to abound in the knowledge and vse of the word It should be not in a scant and sparing measure or in some parts of it but we should grow from measure to measure and from knowledge to knowledge In the second sense it teacheth vs that the knowledge of the word is the Christians riches so he saith 1 Cor. 1.5 rich in all speech and knowledge Christians should account their vtterance in holy and profitable speeches and conferences and the inward notions of sauing knowledge as their best wealth so as they should neuer thinke themselues poore so long as they may haue plenty of knowledge in the vse of the meanes Thus Dauid reckons of his wealth Gods statutes more deere to him then thousands of gold and siluer o Ps 119.32 and that knowledge he can get from the word out of Gods treasury maugre the malice and power of the Deuill or euill men he accounts more worth then rich spoiles p Ps 119.162 this may appeare in the contrary in the case of the Laodiceans q Reu. 3.18 19. In all wisdome Wisdome is sometimes taken for vertue as folly is for sin but here I take it for knowledge and that not as the gaining of heauenly wisdome is the end of the entertainment of the word but as it notes the manner how we should entertaine the word Of the vvise vse and entertainment of the vvord This wise manner of entertaining the word I consider both negatiuely and affirmatiuely Negatiuely to handle the word wisely is not to handle or vse it First coldly fruitlesly or vnaptly Secondly peruersly in wresting the word to ill ends to nourish curiositie ambition or sin Thirdly carnally as the Capernaites that know no flesh of Christ but the flesh of his body nor any eating but carnall Fourthly not indiscreetly when we come abroad into company we should so professe and vse the word as that we dishonour it not by indiscretion by not heeding places times occasions c. Affirmatiuely to vse the word wisely is in the generall especially to teach our selues And to this end First to vnderstand it Secondly to seeke profitable things not curious pleasing things only Thirdly so to try all things as to keepe that which is good Good I say particularly and for our owne vse there be some things in hearing reading c. that doe exceedingly not only affect vs but are in speciall manner fitting vs now it is a speciall wisdome to keepe these things whatsoeuer else we lose Fourthly to wait vpon all the opportunities of getting profit by the word to know our seasons q Ierem. 8.7 Fifthly in cariage abroad not to be so indiscreetly open in the discouerie of our mindes and knowledge and opinions as to be catched by the fraud of any and to this end not to trust all that faine themselues to be iust men r Luk. 20.20 In all wisdome All for measure all for diuersitie of the things knowne all for sinceritie of the obseruation of the rules of wisdome in the manner of entertaining the word all wisdome that is all necessarie to saluation Thus of the explication The vses follow and those are either generall from all the words The vses generall and speciall or speciall from each of them The generall vses are for reproofe information instruction or consolation 1. For reproofe if it must be thus of all entertained how great a sinne is it to neglect or contemne the word and in as much as this is a great and common sinne it is required and requited by God with foure singular curses The first iudgment vpon the contemners of the word is that all the comforts of the word Foure iudgements vpon contemners of the vvord Esay 29.11 are vnto them as a sealed booke so as that word which is to the faithfull a well-head of all true and sound ioy vnto them is of no taste nor power they can finde some sauour in any profits and sports c. but none in the word The second iudgement is that when they doe for fashion or for feare and other ill ends come to heare the preaching of the word they are many times slaine by the word of Gods mouth and the Prophets euen mow downe scores hundreds and thousands of them so as they are pierced and galled smitten and buffeted with the terrors of the word which is only open to rebuke them and they see that threatning many times comprehends vnder it multitudes of men Ob. Obiect But this comes onely of the seueritie of the teachers that set themselues to preach damnation and to vtter terrible things Sol. Ans This was the obiection in the Prophet Micha his time and vttered by such as bare the name of Iacob to whom all the promises did belong and they were answered by the Prophet that for resoluing of their doubt they should aske two questions of their owne consciences The first was whether they thought their workes were like the workes of Iacob and the rest of the ancient Saints to whom such comforts did belong or whether such vile prophanenesse and wickednes were found in Iacob as was apparantly found in them The second question was whether they did not see that the words of God were alwaies good to such as walke vprightly In all which he shewes that it is not the vncharitable seueritie of Gods seruants Mich. 2.7 for the doctrine is good to good men but the vile prophanenes and contempt of the word in the people that made them lyable to such terrors in the word The third iudgement is that all ciuill praises in men that contemne the wisdome of God in the word are singularly vile in Gods sight Ier. 8.8.9 and he instructeth in wisdome Psal 119.155 Lastly saluation is farre from the wicked because they seeke not Gods statutes the euidence of the hope of a better life is remoued from them so as speaking from their owne sense they auouch it that no man can be sure of eternall life to himselfe and if in the generall the prophane neglect of the word be thus sought out and iudged of God then surely those persons must needs be in great danger that neuer opened their dores to the word neuer taught their children and seruants scarse euer had a Bible in their houses but especially such as shun the word as a true rocke of offence Yea many of Gods children may be iustly rebuked in this that they are so far from shewing that the word hath dwelt plenteously in them that whereas for time and the plenty and power of the meanes Heb. 5.13.12 they might haue beene teachers they haue need againe to be taught the
very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnes The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple Psal 119.96 it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the word in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the studie of the word in all the meanes both publike and priuate Ob. Obiect But if I should it will be in vaine I haue such an ill memory c. Sol. Psal 119.160 Ans The beginning of the word is truth and men should finde by experience the contrary to their feares if they in sinceritie sought vnto God in the word and as for ill memory we must know that a good memorie is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse indure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge out hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should encourage themselues and say with Dauid thy statutes shall be my song so long as I continue in the house of my Pilgrimage Ob. Ob. Sol. Esay 51.7 But our inward desires and delights in the word are mixed withoutward disgraces and scornes of men we are reproched slandered rebuked c. Ans Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sinceritie meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. Ob. Sol. Ob. Sol. But they might say we are tanted and threatned and disgraced Ans Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans Though God doe not by sudden iudgements destroy them all at once yet hee promiseth that his curse shall secretly and insensibly eat them as the moth God doth daily iudge them though we see it not and for the faithfull Esay 51.7.8 their righteousnesse shall neuer be taken away by the reproaches of men but it will endure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuers speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the Almightie a Psal 91.1 in the very light of Gods countenance b Psal 140. A house without the word is a very dungeon of darknesse To exercise our selues in the law it will giue our hearts rest in the daies of euill The fathers commandement and the mothers instruction would leade our children and seruants when they walke c Psal 94.12 it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange woman d Prou. 9.20 to 25. there would not be such filthines in many houses as now commonly appeares to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience This would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular encouragement from the God of Israel Isa 29.22.23 In you Secondly in that the people are made the subiect persons to bee exhorted hereunto it plainly confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibit priuate men from the domesticall and daily vse of it But the Apostle doth not enuie it in the Lords people that the word should dwell plenteously in them as well as in Clergie men Plenteously 3. In that he requires the word should not only dwell with vs but for measure be plenteously there it should teach vs in practise to endeuour it but for explication of this vse I consider of two questions to answer them Quest Quest 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans Answ Six things are to be practised 1. Wee must walke at libertie freeing our heads from worldly cares lusts and delights e Psal 119.45 2. Wee must auoid euill company and say with Dauid Away from mee all yee wicked for I seeke Gods statutes f Ps 119.115 3. We must striue to take away the lets of the practise of what we doe know this Dauid cals the lifting vp of his hands to Gods Law g Ps 119.48 4. We must exercise our selues in the word day and night in reading hearing meditating conference propounding of doubts and comparing of places and all times by all wayes turning our selues into all formes to gaine knowledge 5. We should by praier beseech God to doe two things for vs first to giue vs the spirit of reuelation h Ephes 1.18 secondly to giue vs larger hearts i Psal 119.32 6. We must be thankfull for what knowledge we doe get by the meanes
nights in praier thus hee watched before his passion Or when they haue lost the benefit of Christs presence Cant. 3.1 and all this they haue done with great successe for their reines haue taught them in the night m Psal 16.7 and their soules haue beene full as with marrow n Psal 63.5.6 But wee may iustly complaine and take vp the words in Iob 35.10 But none saith where is God that made mee euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and embracing of the meanes wayes and opportunities of good And thus we must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that wee be not insnared with his spirituall baits and methods Thirdly the wayes of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lips or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially wee should watch vpon whom the ends of the world are come o Luk. 21.36 But that which is here principally meant is watching vnto praier and thus we had need to watch 1. to the meanes to get abilitie to pray 2. to the opportunitie and occasions of praier 3. to the successe of it to take notice of Gods answer and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ Thus of watching With thankesgiuing Doct. 1. When we haue any suits to God for what we want wee must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier p Phil. 4.7 1 Thes 5.16.17 2. In that the Apostle so often vrgeth the dutie of thanksgiuing it shewes that naturally we are exceeding vnthankfull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thanksgiuing or diuers wayes of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cup of blessing q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 Psal 50. vlt. 2. By obedience of life for hee that will truly offer praise vnto God must order his wayes aright 3. By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue entreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In generall I obserue three things 1. That wee ought to pray one for another 2. That one great meanes to get a large heart in prayer and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by prayer 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improoue their interest in the affections of their friends by seeking praier of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but wee must pray with others and mutually helpe one another by faith knowledge and praier For vs. Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2. That in hearing praier God is no accepter of persons hee is as well willing to heare the Colossians praiers for Paul as heare Paul pray for the Colossians 3. It is the dutie of the people to pray for their Ministers Note 4. It is to be obserued that he wisheth them to pray for other Preachers as well as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others as well as he Thus of the persons for whom The things for which are two wayes to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10.1 2. Of life and the doore of life is the wombe of the mother Iob 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal 24. vlt. Reuel 3.8 5. Of death and iudgement Iob 38.17 Act. 5.9 Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of gifts as of knowledge Reuel 4.1 Prouerb 8.33 Of faith Act. 14.27 Of vtterance 1 Cor. 16.9 so here The doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gospell 2. Opportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie opportunitie power courage and successe Vse Is first for Ministers and then for the people Ministers may see here what it is that specially makes a happie Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanitie of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunitie beseech God to
c. and corporall in feeding clothing visiting c. Generally our time should be spent in well-doing Gal. 6.9 And as for time for world businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wepe not and they that reioyce as though they reioyced not and they that buy as though they possed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7 29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might moue vs to redeeme the time in this respect Motiues to redeeme time 1. We haue our times appointed and the bounds of our habitation assigned Act. 17.26 2. The times will not bee alwaies faier there are perillous times times of sorrow anguish sicknes tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a litle while with men There is a prime of mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitite Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with litle or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But in deed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnsse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leasure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with wordly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imployment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imployment in reading hearing conference mortification mercy c. Thus of wise conuersation Let your speech be gracious alwaies and powdred with salt that yee may c. Godly communication is here exhorted vnto and for order here is a precept Let your speech c. 2. the end of the precept that yee may know c. In the precept concerning our speech obserue first the properties of speech which are two 1. they must be gracious 2. powdred with salt And then note the continuance how long the precept is in force and that is alwaies In generall we so heare that we must looke to our words aswell as our workes and therefore they are farre wide that say their tongues are their owne who shall controule them Psal 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for tryall for if God make vs new creatures he giues vs new tongues and if he turne the people to him by true repentance Note he doth returne vnto them a pure language Zeph. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a flat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and labourers he dislikes it in Masters and Parents aswell as in children and seruants it is as ill for the Master to spend his time in idle talke c. as for the seruant Gracious Our words may be said to be gracious three waies Obseruations concerning gracious speech 1. If we respect the cause 2. If we respect the subiect 3. If we respect the effect In respect of the cause good words are well said to be gracious First because they flow from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by Note but it is the God of nature that of his free grace giues vs good words Secondly our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carry still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ a Psal 40.21 Thirdly our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers b Ephes 4.29 yea gracious words are faire words and faire words are first gracefull words words of thankfulnes 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words c Pro. 15.23 4. Wholesome words not filthy rotten communication d Eph. 4.29 Vse Vse is for
bee waighed that a man in this life should be here sayd to be holy vnblameable and vnreproueable or as the other Translation hath it without fault in his sight For the better conceiuing of it wee must compare with these words other Scripture wherein is giuen vnto the godly that they haue cleane hands and a pure heart Psal 24.4 that they are pure Prou. 21.8 vpright in heart Psal 97.11 sanctified throughout 1 Thess 5.23 perfect 1 King 8 61. or vndefiled in their way Psal 119.1 perfect 2 Cor. 13.11 Phil. 3.15 Matth. 5.48 faultlesse Iud. 24. without spot and blamelesse 1 Pet. 3.14 walking in all Gods wayes 1 King 8.58 and that they keepe Gods couenant Psal 25.10 78.8.10 132.22 Thus Noah is sayd to be perfect Gen. 6.9 Ezekiah walked before God with a perfect heart Esa 38. Dauids heart was perfect 1 King 11.4 Zachariah and Elizabeth were both righteous before God and walking in all the commandements of the Lord blamelesse Luke 1.6 The question is how those sayings should bee true and in what sence they are meant And for the cleering of the doubt the way is not simply to reiect the propositions as impious and vntrue and hereticall as some ignorant and malicious persons doe but seeing they are the sacred words of Scripture to consider what it is may bee attained and what Gods requires of vs. To thinke with the Papists or Anabaptists that any mortall man can performe the obedience required in the morall Law perfectly so as neuer to commit sinne against the Law is a most blasphemous detestable and cursed opinion for there is no man that sinneth not the best of the Saints haue had their thousands of sinne But those places are to bee vnderstood of the righteousnesse of the Christian as hee is considered to bee vnder the couenant of grace and the Gospell not of Legall perfection but of an Euangelicall innocency and vprightnesse Not as their workes are in themselues but comparatiuely either with the workes of wicked men or as they are in their desire and endeauour and as they are presented in the intercession of Christ who couers thâ— imperfections that cleaue to the workes of the faithfull Sometimes the faithfull are sayd to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that wee see what a Christian in this life may attaine vnto the rigour of the Law being taken away in the couenant of grace and the imperfections of his workes and frailty being couered in Christs intecession Holy This word Holy is the generall and comprehends the other two For holinesse is either internall and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or externall and so it is exprest in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnreproueable Holinesse is giuen to God and so essentially d Luke 1.49 to the spirit of God and so effectiuely because it workes it in others to Christ as he deriues it by influence to his members e Acts 3.14 Luke 1.35 To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull f Luke 1.71 to the Prophets as Teachers of holinesse g Acts 3.21 to the Scriptures as the rule of holinesse h Rom. 1.2 to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ Foure things obserued about holinesse Concerning holinesse of heart and life in generall there are heere foure things to be noted 1. The necessitie of it wee can neuer be reconciled or glorified without it Tit. 2.12.13 2. The difficultie of it lesse then the power of Christ crucified cannot make men lead a holy life 3. The meritorious cause of it holinesse is merited by Christ as well as saluation 4. The order men must first bee reconciled to God before they can get holy grace or lead a holy life Vnblameable Christian perfection hath two things in it First vprightnesse of heart noted by this word Secondly vprightnesse of life noted by the word following Internall holinesse hath seuen things in it Internall perfection or holinesse must haue these things in it First the staine of former sinnes must bee washed away with the teares of repentance i Ier. 4 4. Secondly the inward worship of God must bee set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholly ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must bee in vs an assurance of Gods fauor k Heb. 10.22 Acts 15.9 4. There must be a freedome from preuailing euils in the mind or affections in the minde as ignorance wicked thoughts errours in the affections as impatiency lust seruile feare of men malice l Prou. 19.2 Psal 41.6 Iam. 1.4 c. 5. Hypocrisie must not raigne our desire must be more to be good then to seem so m Psal 125.4 6. Our whole heart must be set vpon Gods whole Law to haue respect vnto all Gods Commandements God abhors a diuided heart n Hos 10.2 a double heart o Iam. 4.8 7. The minde must be set vpon heauenly things and conuerse in heauen p Col. 3.1 Where these things are happily attained vnto there the heart is vpright whatsoeuer defects or infirmities be in it these things are different in Christians in the degrees for there is an infancy and weaknesse in sanctification as well as Faith The signes of an vpright heart are these first it desires perfeâ—â—â—â—â— o Phil. 3. Signes of an vpright heart secondly it will not cease well-doing for crosses p Job 2 3. thirdly it will 〈◊〉 God though alone q Iosh 24 15. fourthly it will not follow the eye it is not sensâ—â—ll r Iob 31 7. fiftly it reioyceth in the loue of CHRIST aboue all things Å¿ Cant 1 3. sixtly It will â—â—â—â—te for lesser sinnes as Dauids did 2 Sam. 24. seuenthly it is constant t Psal 78 37. Rules That we may attaine an vpright and vnblameable heart In generall wee must get a new heart u Ezek 36 27. In particular 1. we must by mortification circumcise our hearts x Deut 3 6. 2. we must get Gods Law written in our hearts y Ier 31 33. 3. wee must seeke and loue purity of heart z Prou 22 11. 4. wee must keepe our hearts with all diligence a Prou 4 17. lastly we must walke before God b Gen 17 2. Motiues Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart c Psal 36 10. Secondly a pure heart is one of the cleerest signes of a blessed man d Matth 5 6. Thirdly God searcheth to finde what mens
15. verse of Luk. 12. with v. 21.22 Luk. 12.15.21.22 will shew Now the care for necessaries is not simply forbidden because wee are bound to vse the meanes with diligence and carefulnesse but the care that is a signe of couetousnesse may be discerned by the very tearmes the Euangelist S. Luke vseth to describe it by for in the 22. verse Vâ—rs 22. our Sauiour saith Take no thought for your life c. and by taking thought hee notes a perplexed inward sorrowfull and fearfull care about life and the things thereof And vers 26. Vers 26. he saith Why take ye thought for the raiment As if hee would haue vs note that it is a propertie of couetous cares to be deeply drowned in perplexitie euen about trifles and small matters and surely wee may obserue worldly minded people and one would wonder to see how they vex and disquiet themselues about euery meane occasion especially if there bee the least colour of any profit or losse towards Againe our Sauiour vpbraideth those that are carried with those cares that they haue but a little faith Vers 28. whereby he shewes that then our cares are faultie and arise from the infection of couetousnesse when they are raised by vnbeleefe and mistrustfulnesse of Gods prouidence or promise Lastly in the 29. verse Vers 29. our Sauiour saith thus Therefore aske not what yee shall eat or what yee shall drinke neither stand in doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as you may see it rendred in the margent neither make discourses in the aire and by these last words he notes another propertie of a couetous person and that is when he hath his head tossed with cares or feares either about the compassing of his profits or preuenting of losses c. he is so full of words and many questions what he shall doe and how he shall auoid such and such a losse that he hath neuer done either moaning himselfe or consulting to no purpose in things that either cannot be done or not otherwise c. Or it may note this endlesse framing of proiects for the compassing of his desires Thus of the signes Yet notwithstanding these signes I must needs confesse that couetousnesse is not easily discerned both because it is an inward distrust in the spirit of a man and also because there comes to this vice vsually fained words r 2 Pet. 2.3 to hide it from the view of others or subtile thoughts and euasions to blindfold the conscience within and besides it is the nature of this sinne quickly to darken the discerning of the minde and therefore I thinke couetousnesse in the most may be well called coloured couetousnesse Å¿ 1 Thess 2.5 it is so on both sides masked The vse of all should be to teach vs as the author to the Hebrewes saith to haue our conuersation without couetousnesse and to be content with the things wee haue resting stedfastly vpon the promise of God I will not faile thee nor forsake thee t Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not without money but without the loue of it And to this end wee should pray as Dauid did that God would incline our hearts to his testimonies and not to couetousnesse u Psal 119. Preseruatiues or remedies against couetousnesse Q. But what are the best remedies or preseruatiues against couetousnesse Ans There are these things among the rest that are of great vse to preserue vs from couetousnesse or to weaken the power of it The first is that which I mentioned before viz. praier to God daily that hee would incline our hearts to his testimonies that so wee might haue our mindes drawne away from the cares of couetousnesse The second is meditation And there are diuers things which being seriously thought of may preuaile against the perplexed cares of couetousnesse As first example and that either of godly men and the holiest Worthies of the Lord that in all ages haue willingly confessed themselues to bee strangers and pilgrims looking for a Citie in another Countrey hauing a foundation whose builder and maker is God x Heb. 11.9.10 or else of wicked men for it is so base a vice that it should bee found in none but Gentiles y Mâ—tth 6. that know neither Gods promise nor prouidence and sure it is found in none but vngodly men that are strangers from the couâ—nants of promise Secondly the nature of man for consider Terra à tereâ—â—â— the soule of man is a celestiall thing and diuine and hath nothing from the earth And the body of man is erected with a face towards heauen and the whole earth is vnder mans feet and hath its name from treading vpon it to note that man should walke on it with his feet not dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it For the desire of the couetous is not naturall but against nature Naturall desires are finite Non plus satiabitur cor hominis auro quà m corpus aura but vnnaturall desires finde no end and therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of winde is empty still for all that So is the minde of the couetous His heart will be no more filled or satisfied with gold then his body with winde Hereupon it is that a couetous man is alwaies poore and hath not what hee hath but hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father z Luk. 12.30 Is he a father why then doe wee doubt of his willingnesse to helpe vs And is he a heauenly father why then doe wee question his all-sufficiencie to prouide what we need Besides hath he giuen vs life and will he not giue vs food to preserue life Doth hee daily prouide for thousand thousands of fowles that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures Doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man Oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature Prou. 29.33 And besides the poore and the vsurer meet together in many things One God made them both one Sunne lights them both one heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is better thrift to couet after godlinesse for it hath the promises of this life and the life to come a 1 Tim. 6.8 And who can count the gaine of godlinesse seeing God is the godly mans portion b Psal 16. and
his exceeding great reward c Gen. 15.1 The third preseruatiue is the daily practise of pietie If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is They must needs liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our Sauiour Christ had dehorted men from the cares of this life he adioynes this exhortation Let your loines be girded about and your lights burning and ye your selues like vnto them that wait for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall finde waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they doe so little thinke of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shun the meanes and occasions of couetousnesse And to this end it is good not to conuerse much with couetous persons or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we finde to be a meanes to kindle or inflame couetous desires that wee should auoid and betimes set against it or mortifie it And thus farre of couetousnesse And thus also of the catalogue of sinnes from which he doth disswade The reasons follow VERS 6. For the which things sake the wrath of God commeth on the children of disobedience VERS 7. Wherein ye also walked once when ye liued in them THese words containe two reasons to enforce the exhortation in the former verse The one is taken from the euill effects of the former sinnes vers 6. The other is taken from their owne experience while they liued in the estate of corruption vers 7. In laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God apart I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthines and couetousnes shall not escape Gods wrath for they incurre both his hatred and his plagues both which are signified by the word wrath Gods wrath vpon vncleane persons And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall Temporall for whoredome and any kinde of vncleannesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meets with the sinnes of the body by iudgements vpon the body so that many filthy persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction d Pro. 5.11.12 Now I am brought almost into all euill in the middest of the assembly Spirituall for vncleannesse breeds in many a reprobate sense e Rom. 1.24.29 c. and finall impenitencie Many also for their filthinesse are pursued with secret and fearfull terrors of conscience and sometimes phrensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the kingdome of heauen as hath beene also before declared Neither let the couetous person thinke hee shall speed any better for God hates him wonderfully And therefore the Prophet Ezechiel saith that the Lord smites his fists f Ezech. 22.13 at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now lest the people should obiect that those were but great words the Lord would not doe so they would deale well enough with the Lord he preuenteth it and saith Can thy heart endure Vers 14. or can thine hands be strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and will doe it Let couetous persons without further enquirie assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour It were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre countrey their burnt offerings would not bee pleasant nor their sacrifices sweet vnto him g Ier. 6.13.20 Ob. But couetous persons are of most men so well furnished that there is not that meanes to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together may fall vpon it and neighbour and friend may perish together h Ier. 6.21 The Lord hath meanes enough when men little thinke of it to bring downe rebellious sinners Ob. But wee see couetous persons and wealthy worldlings scape the best and longest of many others Sol. The Prophet Amos saith Amos 8.5 6.7 the Lord hath sworne by the excellencie of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainly hee will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules k Hab. 2.10 and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule l Iob 27.8 he that is a great oppressor shall not prolong his dayes m Pro. 18.16 for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole n Ier. 17.11 How horrible then shall