people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their prayses are with the Saints and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace how it can so outwardly be knowne Ans. Faith in it selfe hidden and secret doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victory ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appoynted food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name is to get Grace for then their names are written in Heauen they are knowne of Angels they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly dye their death yea a faithfull man is honoured when hee seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him and crouch to him should contemne him as certainely they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation and to be heard of amongst men Ans. It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to be allowed to liue in presumptuous sinne A good name is better them riches And Christ commandeth that our light should shine that men might see our good workes And the Apostle wils them to hold for the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proud and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ. Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue in man is eyther a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like All loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ. 2 Tim. 4.8 thirdly they loue man and so their loue is eyther to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first that the loue to Gods children is a grace supernaturall as well as faith Heereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is deriued from that pretious loue wherewith God loued Christ. Secondly we must first be ioyned to Christ by faith before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God til a man doe labor for his own reconciliation with God he can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing such like but the right loue is to loue them as they are sanctified as they are begotten of God and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Fourthly nothing can make more to the praise credit of men then faith loue the highest praise of a mans good estate is to be able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when hee heard of their riches honours c. But when hee heard of their loue to
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion sinceritie and holines of life Thus farre of Loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so far from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses and such house-keeping but Hospitalitie stands in the kind entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paid againe vpon the hope of a reward in heauen and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of neede then that that is spared and kept There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercie that we can doe for others whom we loue or pittie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solace them and our selues with them This is that that Peter requires when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the
Sacraments The holy Apostle Saint Paul blesseth GOD for the Philippians that they did not onely make conscience of receiuing the Gospell but also of fellowship in the gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowship of the Spirit The last duty of loue is Clemencie and this stands in the right framing of our selues in respect of others and vnto the practise of clemency diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others And heere we are bound to forbeare our liberty in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the gospell Thirdly to take things in the best part Loue belieueth all things it hopeth all things Fourthly in our anger both to be short Let not the Sunne goe downe vpon your wrath and also to be more grieued for their sinne with whom we are angry than kindled against their persons as it is said of our Sauiour Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that eyther by soft answeres or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisit a peaceable curteous and tender carriage hospitality and a liberall distributing to their wants both in temporall and spirituall things a couering of their faults auoyding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to be considered first in generall we should loue them as our selues and therefore in all our dealings to doe as we would be done by we are to loue man in measure viz. as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may be referred to the foure heads mentioned 1 Pet. 2.22 First we must loue brotherly that is not as we loue our beasts or as wee loue strangers or as we loue our enemies but as we would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without fayning without hypocrisie and this is explicated to be not in word and tongue out in deedes and in the truth not onely truely for it cannot be a true loue vnlesse it arise from a holy agreement in the trueth Thirdly it must be with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride and swelling and boasting from self-selfe-loue when men seeke not their owne things and from euill suspicions Fourthly when it is exercised in holy things so as no affection can make vs reioyce in the wickednesse of them wee loue Fiftly when it is manifested in long-suffering and all-suffering when wee beleeue all things and hope all things Lastly wee must loue feruently and this hath in it Speedinesse Dilligence called Labour in loue Cheerefulnesse Earnestnesse and heate of affection and this is to follow after Loue and to the end it is without interruption Now because these are the last dayes wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPEL and the rules of Clemencie and that men might be kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might be a reconciliation for our sinnes and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we think it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that we might haue the life of grace in holy and heauenly and mysticall vnion and shall not we as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen As Sincerity is the life of Religion so Societie is the life of Sincerity Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue layd downe his life for vs and should not wee immitate so incomparable an example though it were to lay downe our liues one for another The second Motiue is from Commandement it is not a thing arbitrary for vs to loue our brethren as is before expressed Curtesie peaceablenes liberality society and clemency are not things we may shew or not
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation doe find the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Seuenthly we must by all holy means strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with another as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen earth and polluted our houses brought a curse vpon our Assemblies debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites a Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free pardon for filthy Ribauldry for drunken spewings and Viper-like slanders belched out against good men Fourthly many out of their ignorance know none other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rife amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Backe-biting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouerliued his prime is euery way as well filled with Enuy. And thus men are not in chaâ—itie neyther full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefely to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neyther euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the old complaints may be taken vp There is no mercy in the Land Mercifull men are taken away Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sincke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemencie before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neyther brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the Ayre sometimes it signifieth the whole vpper world that compasseth the earth sometimes for the Kingdome of Grace and the meanes thereof but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphor laid vp and expressed in the word Heauens First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very manner of dispensing of his Graces for hee makes one Grace crowne another and become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith and the impediments and discouragements of Loue. When God sees how many wayes the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his Word and Spirit
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members 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 c. And lastly wee must be 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 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 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 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 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word 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 life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he 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 Lastly in Faith he 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. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be 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 hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before 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 we 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 We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible 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 First it must be 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 be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be 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 Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World 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 be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers 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 our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might 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 Power is one of the Attributes they call in Schooles relate 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 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 body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgements of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol. Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his waies and to order him in all that iustice he should performe either towards God or man Ob. But might not the hearts of men be delighted with other things and mens estates made happie with other treasures Sol. No it is more to be desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers be not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implied let them mocke on but this they shall haue they shall neuer taste of the ioies of God Fifthly Gods seruants should be admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not be mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants Againe if men haue not mourned for their sinnes no wonder though they be not comforted Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law if wee would feele this inward ioy and consolation Many also are insnared with grosse sinne whereas only the righteous sing and reioice Many want assurance and therefore no wonder though they reioice not with those vnspeakable ioyes which are companions of faith and the loue of Christ only Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full Further some through vnbeleefe resist comfort There are seuen inconueniences of an vncomfortable heart 1. It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious and holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2. Cor. 13.11 The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1. Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou aske whom thou must especially loue I answer the Saints that is such as thou seest to striue after holinesse of life making conscience of their waies These and all these are to be loued Neither will bare affection to them serue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2.1 If thy loue to Gods children be right 1. it is diligent 2. in things indifferent it doth not willingly offend 3. it will couer a multitude of sinnes and it will forgiue great offences vpon repentance 4. it is compassionate and liberall lastly it hath the properties mentioned 1. Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie 3. Men must take heed of reioicing in the euils one of another 4. Men must get more patience to suffer longer and vpon more occasion 5. Wee should with all possible care endeuour to increase in knowledge and sense of Gods loue for that inflames to the loue one of another 6. We must studie to be quiet and meddle with our owne businesse Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amitie and societie 1. With such as are open enemies to the truth by Infidelitie or Idolatrie 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adulterers Vsurers c. 3. With scandalous brethren that make shewes of religion and yet are leand in conuersation 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse 5. With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truly feare God 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue
feete or palme of sinne But certainely though â—his kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes. 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes â—hem the light Esay 60.1.2 3. When he cures men of discouragements and â—iscomforts vnder their crosses Psal. 41.10.6 4. When he recouers the Church from securitie or relapses either ordinary or extraordinarie Cant. 2.10.11 c. and 5.3.5 Pro. 24.15.16 5. When he incourageth men to holy duties Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Math. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsuallie wee say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here ment and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mightie power of Christ are wrought in the hearts of such as are trulie conuerted and are actuallie the members of Christ As first a holy inquirie after God Hos. 3.5 Ier. 50.4 Secondly a holy wisedome in spirituall things Iam. 3.17 Thirdly a liuely 〈◊〉 in the fauour of God in Christ. Fourthly a holy delight and meditation in the word of God Psal. 119.10.11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1. Pet. 1.3 Sixtly a holy loue of Gods children 1. Ioh. 3.14 such as is required Rom. 12.9.10.11 Seuenthly godly sorrow for sinne 2. Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1. Pet. 1.7.8 Ninthly a holy contempt of the world and sinne and sinnefull persons Psal. 15.4 1. Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnesse Hos. 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ. Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory the spirit of power of loue and of a sound minde The spirit of praier or deprecations And the spirit of reuelation Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may bee three waies considered 1. As they respect holy life in generall 2. As they respect pietie to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner 3. Things are eminent 1. That they aâ—e deuoted and consecrated to holinesse 2. That they delight and loue to be Gods seruants 3. That they haue their conuersation in simplicitie and godly purenesse For the matter they haue respect to all Gods commandements and do indeuour after inward holinesse as well as outward besides they liue by faith in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to athreefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz. the Word Praier and the Sabbath And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men Thus of holinesse of life in generall Now in respect of pietie to God it is a very resurrection through the power of Christ to bring a man to acknowledge God and his truth and glory against reason profite 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 hipocrisie 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 Only 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 only the godlie 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 They respect not the word of God aright Nor can they loue the brethren Though they be smitten yet they will not sorrow after God And for the most part they are lukewarme without true zeale Their mindes are couered with a vaile They are without hope Neither haue all these men faith 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 They call not vpon the name of God 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.
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place
And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance And this may serue to reprooue our great neglect of so noble a grace and it may teach vs in our praiers to remember to pray for this and in our practise to prouoke vnto loue A Cauill of the Papists must bee auoided heere For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t' is a vertue that in in the trueth of it is wonderderfull rare in the world for man is vnto man naturally a wolfe a foxe a beare a tigre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnity and louing concord is found in no calling amongst men Loue Loue is of diuers kinds there is naturall ciuill morall and religious loue it is naturall loue for a man to loue himselfe his parents kindred c. This ciuill loue that is framed in vs by the Lawes of men by authority from God whereby we are brought not to violate the rules of Iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant heere Christian loue is carried both towards God and towards men and both may be heere meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till wee first loue God and besides we are bound in our carriage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue wee beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God wee receiue them that come in his name and the loue of the world doth not raigne in vs and wee are much in thinking of God and godlinesse for we often thinke of what wee loue and wee loue the word of God and in aduersity we runne first to God for helpe denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse causing vs to hate what he hates and to obey his commandements and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies hee doth not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill neither in words or deeds and to pray for them and to supply their necessities as we haue occasion ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them But I thinke the loue of brethren is principally heere meant this is a fire kindled by the sanctifying spirit of God this was intended in our election this prooues our faith this nourisheth the mysticall body of Christ this loue is without dissimulation it is diligent labouring loue it is harmeles and in offensiue it woundeth not by suspitious prouocations or scandalls it is not mercenary for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body and manifest our compassion and fellow feeling by counsell and admonitions and consolations and alwaies of edification and by workes of mercy auoiding contention and couering the infirmities one of another Thus of the dignity and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection 3. waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it onely tye vertues together but it giues them their perfection moouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew heere how wee be made perfect before God but how wee might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leades vs to God who is perfection it selfe yea by loue God is ioyned to man and dwells in him The vse of all is seeing loue is of this nature vse dignity and perfection therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that
First by prouiding her maintenance according to his abilitie and that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Naball Thus doe not they that spend at Alehouse vpon Whores or sports Beare baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1. Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes. 5.25.26 They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1 By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2 By edifying her by counsell exhortation admonition consolation c. 4 The reasons why he must loue her are 1 Because God requires it 2 God so requires it as a man must leaue his father and mother to cleaue vnto his Wife Gen. 2.24 3 The example of Christ should inforce it Eph. 5.25 4 She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 5 Lest praier be interrupted 1. Pet. 3.17 6 Thus hee shall shew himselfe a member of Christ and to bee like his head Ephes. 1.30 7 It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19.20 Yea and from all euill company and vnthriftinesse Fifthly The Obiections follow Obiect 1 Shee was of meane birth condition or portion when I married her Answ So and much worse was the Church before Christ married her and yet Christ loues her Obiect 2 But since marriage shee is idle froward wastefull c. Answ This is a reason to mooue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretickes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution binds thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessary to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow How comes it to passe that men do not performe this duty Answ. It is in some by reason of their sinfull comming together as in sudden marriages when they are done before there be a calling or affection in the heart So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2 Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3 It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4 Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5 It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of God vpon her Thus of what is required Loue viz Indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first week moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugal froward c. Thus of the exhortation The dehortation followes be not bitter vnto them In these wordes the Apostle doth mollifie the authority of the husband and prouides that it passe not into tyranny Heere I consider foure things First what it hatth not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not bind them 1 To loue their vices they may know them to be the weaker vessell yea take notice of the weakenesse of the vessell 2 To loose his owne authority by lightnesse and vaine behauiour 3 To omit the performance of holy duties to please her humour 4 To giue her a license to doe what she list and liue how she will 5 From finding fault and reproouing so as they vse not their own wordes but Gods Lastly distinguish their natures wiues of soft and gentle natures must bee vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproach them for their infirmities or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vppon euery occasion 2 Indeed by vsing them discourteously or by vniust restraint Or lastly by blowes But many men haue little growing in their furrowes but wormwood they haue a true gall of bitternesse in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bittet words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeaseable their anger is like the fooles wrath Prouerbs 27 3. these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1 Men must pray God to cast something into their fountaine to sweeten it 2 They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3 Eat Gods booke for that will
them from time to time Rom. 2.19 3 It is not an easie matter to giue a gracious seasonable and profitable answere 4 That custome in gracious speech breedes by Gods blessing an abilitie to giue wise and sound iudgement aduise and resolution it is not wit learning authoritie c. that breedes this skill Thus of the Exhortation Vers. 7. All my state shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians in all the words there is to be obserued first a narration as an entrance Secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being Prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Paules affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1 That religion extends it selfe to the behauiour of men euen in these more ordinary matters of life so as men may sinne or obey euen in them 2 That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helpes and obseruances 3 That pietie is no enemie to curtesie it doth not remoue but rectifie it pietie doth prescribe to curtesie foure waies 1 By forbidding and restraining the art of dissimulation and the politicke seruing of mens humors and all the base courses of flatterie 2 By moderating the excesse of complements 3 By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4 By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4 Amongst Christians there may be a preheminencie of affection some may be loued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1 The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2 That the affections betweene faithfull Ministers and the people should not only be conceiued but exprest 3 That Church Gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choise of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour how can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4 Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common wealth The first particular thing in the narration concerning Tichiâ—us is his praises Heere I obserue 1 Who commends him viz Paul And this shewes that ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2 To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3 In what manner And heere obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That hee praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull ministers 4 The particulars of his praises And they may be diuided thus Either they are common to all true Christians beloued brother or proper to Church officers and that either in relation to Christ a faithfull minister or in relation to Paul a fellow seruant There are foure things ought to be in euery good minister 1 He must be a good man a brother 2 He should be beloued of his people beloued brother 3 He must be faithfull And his faithfulnesse stands in two things 1. Diligence in labour 2. Sinceritie in giuing euery one their portion of rebukes comforts directions c. in due season 4 He must be a fellow-seruant one that will draw in the yoke with his brethren This may smite the conscience of many sorts of ministers Some because they are of wicked and scandalous life Some because they haue made themselues hatefull to their people by their indiscretion couetousnesse contention c. Some because they are not faithfull Either not true to the bed of the congregation to which they consecrated themselues or not sincere in the vse of their gifts being idle loiterers indiscreet feeders men-pleasers or the like Some because they are proud humorous selfe-conceited singular and loue to goe alone Thus of his praises The ends of his mission followes and they are three 1. That he might declare vnto them Pauls estate 2. That hee might know their estate 3. That he might comfort their hearts For the first If you aske what he should declare I may answer such things as these the successe of the Gospell in Rome the order of Pauls life and his afflictions If you aske to what end I answer 1. For approbation the greatest men need the approbation of other ministers yea
zeale that spends it selfe in rayling and fiery reproches railers seldome stand long 11 Or an ignorant bold zeale such as was in the Iewes Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it 6 things 1 The affections of worship and spirituall compassion it will not rest in the bare worke done either of pietie to God or spirituall mercy to men it cannot bee cold or lukewarme in praying hearing preaching admonishing c. 2 An ardent loue to such as feare God shewed by desire mourning and seruencie of minde towards them 3 An vtter hatred of the wickednesse and profanenesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall oposition against it 4 An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5 A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6 The couetting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale aswell as in other graces howsoeuer the world iudge of it only let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3 things 1 That the care of faithfull teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrie where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrie 2 That Ministers owe a speciall loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3 That the care of other Churches should not cause men to neglect the stocke that depends vpon them it is not sufficient that men preach somewhere God calls for an account of their stewardship in their owne charge they must tend their owne heards he were a strange Husbandman that would plow his neighbours field and let his owne lie vntilled it is vile corruption to be intent when we labour for others and remisse when we labour for our owne people Luke the beloued Phisition There is some adoe amongst Interpreters who this Luke should be but I incline to them that thinke it was Luke the Euangelist but whosoeuer it was three things may be heere obserued 1 That the Church of God hath alwaies consisted of men of diuers callings so as no lawfull calling is excluded nor yet any only taken 2 That Phisicke hath beene of ancient honor and vse in the Church wee see it here in the Apostles time and it was long before also for there were Phisitions in Iosephs time 4 Sorts of men may be reproued concerning Phisicke or Phisitions 1 Such as totallie neglect them though they haue neede to vse them yet our Sauiour Christ saith the sicke neede a Phisition o 2 Such as are wayward and will not be cured that is such as through impatiencie will not be ordered by this meanes in the manner they should be 3 Such as put their whole trust in Phisicke as Asa did neglecting to seeke vnto God for helpe yea it is to be noted in Asa that his disease being but ordinarie yet to neglect the Lord in it was a great sinne for though God hath allowed Phisicke as an helpe yet it was neuer his meaning to robbe himselfe of his owne glory 4 Such as will out of pride and nicenesse be tampering with their bodies in phisicke when there is no need contrarie to that of our Sauiour Christ the whole neede not the Phisitian Now in as much as many times it is manifest phisicke doth no good to the diseased we are to vnderstand three things first that this may be the fault of carelesse and ignorant Phisitians 2 That as we grow monsters in the world by sinning ouerpassing the deedes of the wicked so the Lord sometimes by bringing in strong and new diseases doth ouerpasse the skill of the Phisitians 3 God for sinnes or triall may restraine the blessing vpon the meanes which else would be auaileable The third thing I note is that the holy Ghost giues this praise to a godly Phisitian importing that a Phisitian should be a man sound in religion and zealous for the truth and knowne and beloued in the Church for as it is certaine godly and religious Phisitians may do much good in the dangers of their patients so miserable experience shewes that popish and superstitious Phisitians do exceeding much hurt by working vpon those opportunities to seduce and peruert men And Demas This is that Demas that afterward forsooke Paul and imbraced this present world from the consideration of whose estate wee may obserue three things 1 That the vices of men by the profession of the truth may be restrained when they are not cured This mans loue of the world was in him when he was at the best but it was curbed and held downe and so it is with many hypocrites and therefore men should be warned and looke to themselues that they be not deceiued by taking the restraint of the outward practice of some euill for the true mortification of them It is many times a great hand of God vpon vnsound hearted men that at their best they are seene into and not greatly esteemed it seemes it was so with this man for if we marke it the Apostle not only reckons him in the last place but he names him also without any manner of praise as if he would import that hee durst not commend him to the Churches We should here learne what to doe towards such from the example of the Apostle Now if any would know more fully what is to bee done and how they should carry themselues towards such as they iustly doubt and feare not to be right though they make profession there are three rules to be obserued 1 Pitty them pray for them and admonish them 2 Commit not thy selfe vnto them but bee well aduised before thou converse inwardly with them It is true that the practise of this rule is strangely censured when those kinde of people perceiue themselues not to be regarded so much
as they would bee for vsually if in discretion men prooue before they trust they are taxed of pride and haughtinesse yet considering the vile hypocrisie that is in many it is better to be so censured without cause then to be beguiled by men that make their religion but a cloake to their owne ends The third rule is that while they stand and fall not into open sinne thou maiest not traduce them but conceale thy dislikes till God lay them open vnlesse greater danger might ensue by the concealment for the Lord may make him sound and giue him repentance Paul doth not dispraise Demas here as he doth not commend him Thirdly we may in this man note the propertie of many hypocrites they will not be discountenanced they are vsually impudent this man thrusts himselfe into the Apostles company and will be commended to the Churches he will haue a place though it be the last place Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Hitherto of Salutations signified now the Salutations required follow and these are particular verse 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher verse 17. who is not onely saluted but exhorted or rebuked by intimation In the salutation of the Laodiceans obserue two things first the persons who are to be saluted v. 15. 2ly a speciall direction for the open reading of two epistles v. 16. The persons are the brethren in generall and Nymphas in speciall and the houshold of Nymphas Salute the brethren which are at Laodicea 1 Christian curtesie ought to haue in it a holy remembrance of absent friends 2 It is not vanitie or weaknesse but may stand with singular gifts and graces of minde to bee industrious and large hearted in the many remembrances of all sorts of Christians 3 It is profitable that men of great gifts and place should preserue their memory with others though it be but in these lighter complements of salutation for many times it may inflame much affection to godlinesse in such to whom they send their salutations 4 God hath his choice amongst men for here hee takes notice of the brethren in Laodicea onely God doth not driue in whole townes of men into the field of his grace at once for as it was then in turning men from gentilisme so it is now in turning men from profanenesse 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 hir 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 â—omsâ— 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 honour 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 try our loue to Gods children by examining our selues whether we 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 yoong 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 calls this houshold a Church we may note that a religious and well ordred familie is as it were a little Church Here in one familie is prescribed what all families should be this familie is called a church because his people were godly and the word of God was read there and prayers made to God and Psalmes sung and the yonger 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 how can they be churches of God if God be not serued in them 2 All must be done there in 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 happy 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 profane housholds should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither prayer nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and rayling and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuills dwell they are very styes of vncleanesse and vnholinesse Thus of the 15 verse Verse 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 read the Epistle from Laodicea These words conteine a direction for reading 1 of this epistle and that both priuately and publikely 2 of an epistle from Laodicea 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 reprooue the profane 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 thought for their credit sake they haue gotten them Bibles yet they read 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 be read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must read the Scriptures it is here set downe indefinitely of you meaning
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed and walke as becomes the coheyre of Christ. Secondly are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their Brethren neyther to neglect their good for why should thy Brother perish nor with proud insolencie or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neare in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sincke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ. Men are said to be in CHRIST three wayes first as the Plant in the Stocke Iohn 15. secondly as the Member in the Body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes. 5.25 Dost thou aske then how thou maist get into Christ. Ans. Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the olde tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and worldly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes betweene a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to pleade interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spirituall Marriage Againe would a man know whether hee be in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man be abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and voyd of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ. Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercise of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratâ—uely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and heartie feelings wrought by the Word and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to proue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ. IT hath beene an auncient custome both in the Iewish Christian and Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Sâ—oickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace Grace This word is diuersly taken For kindnesse 2 Sam. 16.17 for abilitie to affect or perswade Psal. 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psal. 84.11 for the preaching of the Gospell Rom. 1.4 Tit. 2.12 for approbation from God Prou. 12.2 finally it is taken for the spirituall libertie that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of God receiuing the Sinner into couenant
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
a daily set course of prayer be not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres agoe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of prayer the holiest men haue euer prayed most for though they haue not most neede yet they haue alwayes most sence of their owne needes and others to Fourthly if our foode must be euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation if the morning and euening Sacrifice were wanting neyther doe wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since we heard of your faith in Christ Iesus and your loue towards all Saints Verse 5. For the hopes sake which is laid vp for you in Heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that we can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is vnpossible to please God Therefore it is good for vs to proue our selues whether we be in the Faith and to know whether Christ be in vs except wee be reprobates Secondly this Faith is not naturall wee are not borne beleeuers we are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed It is the worke of God yea of the power of God It is the gift of God All men haue not Faith It must be gotten with much striuing As not by nature so not by naturall meanes and therefore wee must seeke for better grounds then I haue beene alwayes thus neyther will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if we gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 and Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 according to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonimie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge onely thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines c. 1 Cor. 13.3 Lastly for that grace by which felicitie and the chiefe good is applyed and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neyther is it in the power of Nature alone to perswade men that the Scriptures are Gods Word further then the remnants of Gods former Image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporarie Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenesse of sinnes nor will be brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholy engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two
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 ranckes 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 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 euils which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart No wonder though men be continually surcharged with euill thoughts and most vile affections and strange euils within seeing we 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 it is infused by the Spirit of Sanctification at the same time Neyther is there any more clearer testimonie of the want of iustifying Faith then the continuall preuayling of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other beggerly 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 we are not now vnder the Law 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 but vnto the lawlesse and disobedient meaning that so long as wee continue in our naturall estate so long wee haue this as one part of our miserie that wee are lyable to the Curses and impossible Exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST we 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 hauing no more sence of the things that belong vnto the Kingdome of Christ 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 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 or heathfull 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 tryall of Faith and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that eyther the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearefully 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 eyther 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 Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as an Helmet not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lyeth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of Gods loue in CHRIST which being once had wee should soone see an happy victory ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtayneth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the family of Abraham and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him to them he gaue power to be the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an invtterable presence doth dwell in the hearts of the Sonnes of men Ephes. 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certainetie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction euen in their carriage about the things of this life Thirdly wee might haue the sence of peace with God accesse vnto Grace wherein we might stand and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads and reioyce in afflictions c. Fourthly there is a power in Faith to put such life into the sacred Scriptures that they would be able to make
say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
shew at our pleasures but they are necessary such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. As I said to the Iewes whither I go can ye not come so to you also I say now a new commandement giue I you that ye loue one another euen as I loued you He shews here that whereas they might be grieued that they should loose Christs bodily presence he had appoynted them a course for their solace and that was instead of Christ as fellow-members in Christs absence in the world to striue by all means to delight themselues in louing society one with another And this Commandement he calls a new Commandement not in respect of the matter of the duty for that was alwayes required but in respect of the forme of obseruing it for the old generall rule was That thou shouldest loue thy neighbour as thy selfe but now that forme as I haue loued you hath in it something that is more expresse and for the incomparable sufficiencie of the president is matchlesse and more full of incitations to fire affection Againe the person that giues it and the time is to be considered I now giue this commandement Men are vsed that haue any sparks of good nature in them to remember and carefully to obserue the last words of their dying friends especially if they charge not many things Why these are the last words of Christ the night before his death euen this one thing he doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our selues in a holy bound of peace and loue to be kept strengthned by mutuall indeuors in the performance of all the duties of holy affection and that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not only all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also is the fulfilling of the Law by effect in that first it causeth abstinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearyed labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimony and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseperable fruits of the spirit Secondly many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Now by loue may all men know that we are Christs disciples Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Fourthly if wee would seeke God to finde him behold If wee goe to the East hee is not there if to the West yet we can not perceiue him if to the North where he worketh yet we cannot see him he will hide himselfe in the South and we cannot behold him How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts forth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way manner of comming to know them To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare in diuers other places of that Epistle Lastly the day of the Lord is a terrible day a day of trouble heauines the strong hearted man shall then cry bitterly then the heauens being on fire shall be dissolued and passe away with a noyse and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voyce of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Sonne of man come in the cloudes of heauen with power and great glorie And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children as certainely as wee now finde loue in our hearts so surely shall wee haue boldnesse in the day of Iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children First it is a palpable signe they abide still in darkenesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as he doth murtherers he that loueth not his brother is a man-slayer and wee know that no man-slayer can
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise all those things that cause Hope and that wee may get and increase our Hope wee must labour for First true Grace 1 Thes. 2.16 Secondly sauing Knowledge Psal. 9.10 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes. 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laid vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphor giues occasion to obserue three Doctrines First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if wee haue a comfortable euidence of them to be contented though we want other things Secondly that Hope is no common Grace in that amongst many fayre vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they dye there is of theirs in heauen before they come Heauen Here I obserue two things First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any beeing after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant yea the Doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee dye we must get holinesse both imputed or infused while wee liue Wee must be sure wee be of Gods Familie and that we are borne againe In particular we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all wee haue to buy it And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of Heauen And in as much as riches may proue a singular hinderance we should take warning and see to it that they doe not intangle vs And because in Heauen is our treasures we should set our affections there and prepare for our change and departure Giuing allowance to no sinne no not the least constantly professing and confessing Christ before men that hee may not denie vs in that day Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit they are eager after heauen and the things thereof they are like Children void of earthly carking and distressefull cares they are mercifull they loue their Enemies Secondly the meditation of Heauen serues for reproofe not onely of Atheists that would denie it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the Kingdome of heauen liuing in daily blasphemies whordomes drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children neyther is this the peculiar aduancement of some principall Saints as Abraham Dauid c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue seperate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue that Heauen is our portion and there onely must wee prouide to finde some rest and contentment yea therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here-hence informe themselues that howsoeuer Religion tyes men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to be worse then Infidels that make Religion a maske for idlenesse yet seeing our hope is not in the world therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods
of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding 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 Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
while you haue the light and because a man can neuer sincerely seeke the comforts of God in Iesus Christ or constantly loue the word of the Kingdome the fountaine of light but that there will be great opposition from Sathan and the World Therefore euery one that is a weary of this darkenesse of Ignorance and Vnbeleefe and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him and feares the darkenesse of Death and Hell must arme himselfe resolue and prepare and fight for his owne deliuerance putting on the whole Armour of light vsing all the meanes with Faith and diligence and then shall Gods power be made knowne in his weakenesse and the strong man armed which is the Diuell shall be cast out by him that is stronger then hee euen by Iesus Christ. At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his wayes and to auoid sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neyther besotted with vanitie nor swayed with example Fiftly hee fights against his owne flesh Sixtly hee loues the word of God Seauenthly he forsakes euill company Eightly hee mournes ouer and prayes against some speciall sinnes Ninthly he loues all the children of the light These are not all things that are wrought in man in the day his heart is changed and he deliuered but lesse then this can be in no man nor woman that is truely deliuered from the power of darkenesse Who. Doct. It is God onely that deliuers vs from darkenesse This is needfull to be considered of both that carnall men might know they can neuer see the light if they vse not the meanes God hath appoynted and that godly men might not dispayre vnder the sence of their wants for as God hath called them to the light and giuen them meanes so he is able to create light at his owne pleasure Vs. Doct. The Saints euen the dearest of all Gods Children haue beene ignorant sinfull and miserable as well as any other Hath A Question may here be asked how it can be said that Gods Children haue beene deliuered seeing they are ignorant sinfull fleshly full of afflictions and subiect to dye still Ans. They are deliuered in respect of Inchoation though not in respect of Consummation though they be ignorant yet the vayle is not whole but many pieces are torne off though they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must dye yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkensse may defend often preaching and the frequent vse of all good meanes publike or priuate This darknesse will not away with one dayes shining these clouds will not be dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words contayne the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applyed in the dayes of speciall affliction and sorrow and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that wee might bring forth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruit so may a Christian be truely translated and yet in the first instant of his conuersion hee may not shew forth all that fruit he doth desire c. In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a sinner First seperation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his old standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the old earth and also from hardnesse of heart for translating hath remouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may be said of other humours in mans nature Into the Kingdome The kingdome of God is eyther vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of Iudgement for euer It is the Kingdome of Grace by Inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Country aboue The Kingdome of
as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they goe about to perswade you to Angell-worship yet if that were granted Christ onely were to be worshipped because he made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it be yeelded that those names doe distinguish the diuers sorts of Angels and their order yet it will not follow that wee can tell their sorts as the bold Dionisius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reprooâ—e 2 For Consolation 3 For Instruction The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcuseable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God in the making of all those Creatures And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them And further if God made all then he knowes all and so all the sinnes of the sinner and in that he made all he hath all at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many wayes first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalâ—tie sinne labour infirmitie c. Secondly it may comfort them in the successe of Christs kingdome on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet we may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as he is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will Fourthly it must needs be a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is he that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue Fiftly the wonders of the Creation serue to shew vs how wonderfull the works of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created a cleane heart is a rare blessing for it is created also Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as he hath created the Heauens he will saue Israell though it should be as hard a worke as was the spreading out of the Heauens Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal. 139.17 Secondly in affliction we should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal. 104.31 100 13. Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3.7.10 11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles. 12.1 Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for him For him In diuers respects first as it is he onely in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And besides their changes and corruptions doe cry for the liberty of the sons of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ. Thirdly as he is heyre of all things s they are for him that is for his glory so as he is not onely
the face of God with ioy This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most grieue vs to be seperate from God If to be reconciled be our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end we should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot be hindered or altered 2. That it ariseth from no sodayne motion in GOD but is aunciently decreed 3. That we are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of this fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisedome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinitie is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if he were not God he ought not to doe it if he were not man This Doctrine yeelds vs matter of admiration of the loue of Christ if we consider what eyther hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant he that was the beginning of Gods workes repayes him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God he that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physitian to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Son of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly we should seeke the testimony of Iesu as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word he putting spirit and life into them for our particular comfort and partly by the vvitnesse of the Spirit of Adoption in the vnvtterable feelings and ioy of our hearts Reconcile The word imports a restoring of one to Amitie from which hee was by his owne fault fallen There is a three-fold estate of man there is the estate 1. of Innocency and here the man is at Amitie with God 2. of Corruption and here is mortall enmitie betweene God and man 3. of Grace and here they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-fold estate of man cleares Gods Iustice from the blame of all those plagues broke in vpon mankinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are sixe distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly he conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Priesthood Application and Conseruation to his Regall Office Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely thou art not reconciled if thou be not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to poure out thy soule in Gods sight When Christ reconciles as a Priest he poures vpon man the spirit of Compassion and Deprecation Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect to all Gods Commandements All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account As all is now corrupt with sinne God would haue it knowne hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to
that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authoritie And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should be of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to informe the consciences of the people by the testimony of the Word then by humane authoritie of what sort soeuer Fourthly in that here is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Here it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine-glorious hypocriticall silken Doctors that loued the chiefe roome and sought preheminence teachers of libertie and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracie it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then began the Church to decay in true glory when Deacons would needes be Apostles great titles haue euer beene dangerous in the Church Thus of the second Reason and the 23. Verse Verse 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimonie and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine he had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which moued him vnto this reioycing His suffering in which hee doth reioyce he amplifies by the time now and the diuers sorts of crosses he endured which he expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy euen in affliction they are cheerefull and with great encouragement they beare their Crosses and if any aske the reason why they are so glad in their affliction and trouble I answere Gods Seruants are the more cheerfull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer Thirdly that the sting is taken out of the Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world Fiftly that the way to life is such a kind of way a strait narrow troublesome way Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall be reuealed and better more enduring substance then any here they can want or loose Yea that their afflictions are to be accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation Eightly that their manifold temptations serue for great vse as for their tryall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures Ninthly that no afflictions can seperate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruans haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could be brought them I answere that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart Secondly they haue Faith in God and carry about in their hearts the warme and inflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poenae euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquilitie within themselues for no man would be hurt by his afflictions without if he would mortifie his passions within Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincere conuersation And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal. 119. For you These words may be referred eyther to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another And to thinke of the grace or prosperitie of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to be referred to Sufferings and then the sense may be for you that is for the doctrine which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be 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 it 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 antiquitie of the Gospell If the Papists will plead antiquitie let them haue recourse to the Word or if their Trumperie will not beare the tryall of this antiquitie it is because there is no truth in them and let this be 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 auncients but this is generall Ages and generations From the particular consideration â—f these words diuers things will arise First the transitory estate of the world may here be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but as a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing we haue but our turne and course vpon earth wee should not fashion our selues to this world wee should refuse to square our actions according to the lusts and humours of men let vs serue not the time nor the fancies of men but the King of times Secondly wee should looke to it that neither the cares of this world choake nor the God of this world hide or take from vs the word of the kingdome Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may we serue sinne for if any man be a seruant to sinne hee shall not abide in the house to the next world Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedome for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make me friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace be not acknowledged of the Common-wealth of Israell to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to â—ay for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their mortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trials which is to forgoe euen all for Christs sake and the Gospels if wee be put to it What great thing is it to part with that little All that wee haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abregation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may bee in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for faith to rest on to say our Fathers and forefathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voyce of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures and had a Law written in their hearts Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible â—innes which if wee could soundly considerâ— of our Obiections about their fals would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because hee doth them not that first man must pronounce them iust and then
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
ouer the Diuels both in himselfe and in vs. 72.73 Of ceremonies and how they were shadowes of meates daies and sabbaths 74.75 Of the Christian race and lets in running 77. Rules to be obserued concerning this race of godlines 77. About worshipping of Saints and Angels against the Papists in three things 78. Of the pretence of humblenesse of minde 79. Of the diuers kindes of ignorance 80. How men please themselues in their owne deuises 81. Of pride and how it is in vaine in three respects 82. The priuiledges flowing from our vnion with Christ. 84. Wherein the Church groweth 85. Three things that make men grow 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this a doe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioice in your order being fully assertained of your present stedfastnesse of faith in Christ. But I write this to keepe you as you are that you may not be drawne away Quest. But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ. As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancie in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a great conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may be gathered that the grace of the Gospell is excellent and worthie the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heere and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and opposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts warre they must this is their comfort it is a good warfare and a good fight to vndertake the ministerie it is to goe a warfare If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what hee can Besides the flesh both in Ministers and people will lust and striue against the â—pirit a Minister should haue something to doe to beat downe his owne flesh And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine and particularly both worldlings and epicure doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they will strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to see that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many great ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current of prophanenesse doe euery where take
insnared 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 appoint vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Satan 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 societie chains them downe to a necessitie of dissolutenesse 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 doe to bring his life into order I shall profitably aduise fiue things First 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 vsurie whordome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life he liues in and with all heedfulnesse shunne them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature he is most prone vnto Fourthly he shall doe wonderfully profitably 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 bedistinctly 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 auoid 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 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 praier and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe but euen pray the Lord that he would make his way plaine before our face and direct the workes of our hands and hold vp our goings in his pathes that our steps doe not slide And to this end we should euery one be peecing 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 waies 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 stedfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may be 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 For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and anointeth vs in Christ doth stablish vs in him There is a sure foundation of God 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 slie for refuge to lay hold vpon the hope set before vs which hope we haue as an anchour of the soule both sure and stedfast And wee are commanded to resist stedfast in the faith And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith without wauering Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ hee is able to contemne and denie the allurements examples customes and glorie of this world hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes or limiting God for the manner or time or instruments of deliuerance he can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings The promises of God are not yea and nay but alwaies a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when he approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if wee light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
vnauoidable argument These cerenies are but shaddowes of that substance which now we haue and therefore it is a foolish thing to striue about the shaddow when we haue the substance Ceremonies were shaddowes in diuers respects 1. In respect of certainty of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shaddow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shaddow is darke so were the ceremonies 4. In respect of cessation a shaddow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ. It is added of things to come to keepe off the blow from our sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuerslie interpreted some referre the words to the next verse but without reason some supplie a word body and read but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now inioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenes of minde and worshipping of Angels aduancing himselfe in those things heâ— neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioints and bands increaseth with the increasing of God In these two verses he concludes against philosophie and therein specially against Angell-worship a deuise like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the primitue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises 4. That this course tends to the high derogation of the honor of Christ who onely deserues all glorie and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend an other 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ. Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who ranne for prizes among whom there was one they called Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz let no man beare rule ouer you then the Apostles meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condemne them vers 19. This may teach the ministers of the Gospell to know and keepe their boundes and the people likewise not to suffer any to beare rule ouer their consciences with their own deuises It condemnes also the hellish pride and imperiousnes of the popish clergie in playing the iudges ouer mens consciences at their owne pleasures seeing we haue no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power Quest. But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as iudges to assigne the crowne to them that runne well Answ. They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a feild the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth Many receiue the grace of God in vaine Many come neere the kingdome of God with the Scribe and yet loose Many loose what they haue wrought Hence that exhortation let no man take away your crowne The vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honors of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianitie to wicked men but especially this reproueth those men that hauing runne well for a time suffer themselues to be hindred and so loose the prize Many are the waies the diuell hath to hinder men in running sometimes by raising vp aduersaries and outward molestations sometimes he casts shame in their way and names of reproach sometimes he iniects tentations sometimes he leauens them by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnesse to looke to our selues after we set out in the race of Christian profession that no man take our crowne and to this end we must consider both what to shunne and what to follow
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
greiuous burthen to the soule and the worse the lesse they are felt men will not willingly suffer vniust impositions in their free-holds in the world nor should men suffer the world to impose burthen vpon their soules The world also notes the audacious libertie of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all interpreters to vnderstand these words to bee the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c. but cleane contrary with spirituall things why should wee not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the sixe reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Secondly The Husbands dutie is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Thirdly The dutie of Children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well-pleasing to the Lord v. 20. Fourthly The dutie of Parents is exprest by dehortation in these words Parents prouoke not your Children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the dutie of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 The exhortation is both briefely laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. with singlenes of heart 2. with feare of God 3. heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER HItherto you haue been taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenlie things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthines fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CHRIST is there in singular glorie aduanced aboue all men Angels next in glorie and power to GOD himselfe ô then how should your mindes run vpon him and to contemplate of these things is to ascend after him And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts only but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they be traditions or worldly things or the workes of the flesh Now there are excellent reasons by which I may breifly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST In this world two things should much moue you First that ye are but dead men for both you professe the forsaking of the world and the world accounts of you but as dead men and your afflictions drown and ouerwhelm you many times Secondly the spirituall happinesse which you haue which is the life of your life is hid alwaies from wicked men who haue no iudgement in or discerning in spirituall things and sometimes by the violence of tentation your selues discerne not your owne happines Yet be not discouraged it was so with CHRIST while he liued and though it be hid yet is it hid with GOD it is in him it is in his power and he will preserue it But especially if you thinke of the comming of IESVS CHRIST you should be stirred to the loue and study of heauenly things for then shall there be an end of all earthly felicities then shall men make accounts of all their actions and studies then will not riches auaile in that day of wrath then will the incomparable gaine and glory of godlinesse be discouered Oh the inualuable dignitie of heauenly minded Christians in that day And thus of the meditation of heauenly things The second maine part of my exhortation shall concerne the mortification both of vices and crimes First I would hence obserue those speciall sinnes which are most hatefull to God in your former course of life and then haue been most prone to When I say mortifie I meane that you should vse all the meanes indefinitely that serue to kill the power and practice of those sinnes neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded And this I would haue you doe not only in outward sinnes but any sinne though they were as deare to you as the very members of your bodies yet you must cut them off Now some of the sinnes that I would haue you studious to auoide or mortifie are these first looke to the filthinesse condemned in the seuenth Commandement not only auoide whoredome but all kindes of wicked fleshly filthinesse and vncleannes yea looke to that internall burning or the flames of lust within that habituall effeminatenesse and passions of lust and more then all this see that you make conscience of euill thoughts and that contemplatiue wickednesse which may be in your mindes without consent of the will to practise it for euen those thoughts are filthy in GODS sight Now the last sinne I will name is couetousnesse which is a kinde of vile Idolatrie in GODS sight For these and such like sinnes bring downe the fearefull iudgements of GOD vpon the offenders and they wonderfully vexe GOD and besides to liue in these sins and loue them and continue in them is a manifest signe that they are but wicked men children of disobedience whatsoeuer they seeme to be or what shewes or profession soeuer they make And the rather should you be for euer carefull to keepe your selues from these euils and the like or speedily to subdue them and forsake seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a Monster to liue and raigne in the heart or life You must also make conscience of iniurious dealing with others and that not only of the grosse acts of iniuries but of doing wrong in your very words yea in the passions of your heart yea to approue that now ye walke not in sinne shew your vprightnesse by putting away euen euery thing that might tend to the iniurie of others To expresse my meaning I will instance in diuers sins the vnregenerate would make no
heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines and faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ. 3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4. Eight sorts of things that are aboue fol. 4. A fourefold presence of Christ. 6. Of Christs sitting at the right hand of the Father 6. Three benefits come by tender affections 8. Three sorts of things called things on earth 8. Eight reasons in generall to disswade from affecting earthly things 9. Solomons reasons against the loue of earthly things 10.11 Christs reasons 12. The faithfull are dead three waies 13. The life of Christians is hid in diuers respects 14. Who may say Christ is their life 16. Of the appearing of Christ. 16. Six appearings of Christ. 16. Threefold iudgement 16. Who shall iudge who shall be iudged where the iudgment shall be and when 17. The signes of the second comming of Christ. 18. The forme of the last iudgment the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22. What we must doe that we might be assured of the glory of heauen 26. How long we must continue our sorrowes in mortification 29. Why sinnes are called members 30. Reasons against whoredome 31. Seauen kinds of vncleannesse besides whoredome 33. Remedies against vncleannesse 34. The causes and occasions of lust 35. What couetousnes is and the effects of it fol. 36.37 the signes of it 38. remedies against it 39. Gods wrath vpon vncleane persons 41. Iustice in God considered foure waies 42. The fearefulnes of Gods wrath set out 43. The signes of Gods wrath the meanes to pacifie Gods anger and how wee may know that God is pacified 44.45.46 The markes of a child of disobedience 47. Difference between Gods anger towards the godly and the wicked 48. The profit of remembring our naturall miserie 49. A fourefold life fol. 51. How we may know when sinne is aliue and when it is dead 51. A man neuer truly repents till be endeuour to be rid of all sinne and motiues 53. Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it 55.56 Malice and the degrees and kindes of it 57. Reasons and remedies against it 57.58 Of blasphemie the kindes of it and reasons against it 59.60 Against filthy speaking 61. Of lying reasons against it and questions answered 61.62 What the old man signifieth and why corruption is called the man and why the old man 63.64 and what the workes of the old man are the old man is put off six waies 64. The necessitie of the new birth 66. Of the renouation of the creature in foure things and of the obedience in three things 66. Rules for attaining of true knowledge 67. Of the image of God in Christ in the Angells and in man 68. with their difference at large 68.69 How Christ is all in all and the comfort of it 72.73 The kindes and signes of election 74. How many waies the elect are holy 75. Fiue properties of Gods loue 76. The kindes of mercie 77. Motiues to mercie Rules how to shew mercie 78. True Christian curtesie 79 What humblenes of minde is negatiuely and affirmatiuely 80. Motiues to humblenes of minde and of diuers sorts of pride 80.81 Of Christian meeknes 81. Of Long-suffering 81.82 Of forbearance the kindes and motiues and rules for the practise of it 82.83 Of forgiuing diuers questions 84. To forgiue as Christ forgiues hath fiue things in it 85. How loue is aboue all virtues 85. The sorts and signes of loue 86. Loue is the bond of perfection three waies 87. Of Peace it is threefold 87. How it is of God and when it rules and what we must doe to get it 88. What is required in performing thankefulnes to men and what in receiuing it 90. The Scripture is the word of Christ in foure respects 92. Men sinne against the word six waies 92. Women must seeke knowledge as well as men 94. The vse of Scripture in our houses 94. Of the wise vse of the word 95. What we must doe that the word may dwell plenteously in vs and how we may know it doth 98. Who may admonish or be admonished 99. Rules to be obserued in admonition 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms 101. Vnto the goodnes of the action the goodnes of the end is required 102. Things are done in the name of Christ foure waies 103. Sixe reasons why Gods children should be more carefull of their words and deeds then others 104. Of giuing thanks to God 105. Of the gouernment of a familie the authoritie antiquitie and vtilitie of it 107.108 Foure things in a holy liuing together in a familie 108. Sixe things in houshold pietie 108. Fiue things required in the labours of a familie 109. The dutie of Wiues 110.111.112.113 Why subiection is rather named in the Wiues dutie 111. Fiue things in the Wiues subiection 111. Sixe waies Wiues must honor their Husbands 111. Foure waies Wiues shame their Husbands 112. Fine waies Wiues shew faithfulnes 112. Sixe waies Wiues shew feare 112. Sixe rules for Wiues workes 112.113 What Wiues are not bound to 113. What they must doe that they may performe subiection 113. The Wiues comelinesse in three things 114. Husbands shew their loue foure waies 116. Sixe waies Husbands honor their Wiues 116. Seauen reasons why men must loue their Wiues 117. Husbands obiections answered 117. Causes why men loue not their Wiues 117. Of bitter Husbands 118. Foure rules for curing this bitternes 118. The dutie of children 121. Childrens obiections answered 122. Reasons of their obedience 123. The dutie of Parents 124.125 How Parents prouoke their Children 126. Seruants dutie 128 129.130. c Fiue faults in Seruants 128. Foure things in the manner of Seruants obedience 129. Sixe waies to know singlenes of heart 132. Twelue signes of a single hearted man 133. Eight signes of a single hearted Seruant 133. Of the feare of God in seruants 134. What Masters must doe to get the feare of God into their Seruants 134. Eight obiections of Seruants answered 135. CHAPTER III. VERSE I. If ye then be risen with Christ seeke
those things that are aboue where Christ sits at the right hand of God HITHERTO of christian doctrine now followeth christian life The Apostle hath before discoursed of matters of faith now he intends to intreat of matters of life and to prescribe rules of conuersation And these rules belong either to our generall calling as we are Christians or to our particular callings as we are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kind may be referred to three heads for either they concerne first the meditation of heauenly things or secondly the mortification of vice or thirdly the renouation of life The meditation of heauenly things is vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally laid down v. 10.11 and more specially opened v. 12 to the eighteenth The exhortation to the care and studie of heauenlie things is thus digested First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things-First that there can be no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God Secondly that the terrestriall blessednesse of man is in respect of sinne two waies principally assaulted First with errors in opinion Secondly with corruptions in manners And against both we should learne from the Apostle in the latter part of the former Chapter and the first part of this to be armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiouslie earnest and so zealouslie forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seem to be are indeed void of true deuotion and feruent affection to heauenly thingsc. Fourthly that he that is by faith made a new creature must resolue to be at Gods appointment for his whole carriage in his generall and particular calling Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling he must first be good in his generall thou maist be painfull and diligent but thou canst not be euerie way a faithfull and sound hearted husband wife seruant child c. till thou be a good man or good woman in respect of grace and godlinesse And therefore we should first seeke the righteousnesse of Gods kingdome and it may serue for direction vnto such as choose wiues or seruants or the like if they be not faithfull to God how canst thou be assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to be amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to be good abroad in matters of religion and then thou maist hope to find them by proofe and daily experience trustie and faithfull in thy businesse finallie this reprooues both the sinfulnesse and follie of many carnall paâ—ents and masters they neuer care so their seruants do their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues till they fall in loue with heauenlie things and grow in some measure wearie of the world and the things thereof Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the study of heauenly things laied downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If ye be risen with Christ. There may be conceiued to be a threefold resurrection of a christian The first is sacramentall And thus we rise againe in baptisme The second is corporall and so we shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so we must rise in this life in soule from the death of sinne or else we shall neuer be deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he here intreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which vve are quickned to the heauenly desires and endeuours of holy life by the vertue of the resurrection of Iesus Christ applied vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which we grow conformable to Christ bâ—ing risen againe by which also we taste of the powers of the life to come and are borne again to a liuely hope of an eternall and incorruptible inheritance the earnest of which we haue receiued and shall shortly receiue the whole possession purchased though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian in this work beares the Image of Christ and in him Christ riseth before our eies not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also
heere Seuenthly it is somewhat to perswade vs that our Sauour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those â—hings when he sayth that he came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may be mooued by the consideration of the fleeting condition of all earthly things riches haue wings and the fashion of this world passeth away yea heauen and earth shall passe the earth with the workes therof shall be burnt vp But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1 Of Solomon the wisest of all sinfull men 2 Of Christ the wisest of all men Solomon in his booke of Ecclesiastes is exceeding plentifull and indeed not without cause for such is the strength of the rooted loue of earthly things in many men that they had neede to be incountred with an armie of reasons and if I single out some of the cheefest out of diuerse chapters I hope it wil appeare tedious to none but such as will heare no reason In the first chapter among other things these may be noted 1 That after a man hath trauailed to get what he can how small a portion in comparison of the whole hath he atchiued so as he may say to himselfe when he hath done What now remaineth to me of all my trauell which I haue suffered vnder the sunne 2 If a man could get neuer so much yet he cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still The like may be shewed of the aire and water 3 All things are full of labor no man can vtter it And certainly many times earthly things gained answer not the labor spent about them 4 Earthly things possessed will not satisfie The eye will not be satisfied with seeing nor the eare with hearing 5 A man can compasse nothing that is new for there is nothing new vnder the sunne Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the old time that was before vs. 6 The Lord in wonderfull wisdome and righteousnes permits in the nature of man those cares that they may be trauels to humble and breake the heart of man 7 The best of these will not make a crooked thing straight they will not mend the peruerse manners of men a man may be and continue vitious for all these things or for ought they will doe vnto him In the second chapter we may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from sâ—tiety loathing and vexation of spirit So as he may truely say there is no profit in them 2 In these things there is one condition to all it befalleth to the wâ—se man as it doth to the foole 3 Let a man excell neuer so much yet within a short time all will be forgotten For all that that now is in the dayes to come shall all be forgotten Fourthly when thou hast gotten all thou canst together thou knowest not whether he shall be a wise man or a foole that shall enioy them after thee Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and griefe and their hearts take no rest in the night In the third chapter these further reasons may be noted First all things are swayed with the swinge of their seasons and times So as nothing is steady though be borne and now plant and build and laugh and daunce and embrace and sowe and loue and liue in peace yet there will bee a time to plucke vp and breake downe and weepe and mourne and cast away and hate and mourne and die to Secondly though the Lord should set the world in a mans heart yet he might spend all his daies and neuer know the full nature of these things Thirdly all things are subiect to Gods vnauoidable disposing Let man get what he can yet God will haue the disposing of it and whatsoeuer God shall doe it shall abide to it can no man adde and from it can none diminish And this God will doe that man may feare him Fourthly such is the state of the children of men that they may loose all they haue at the very place of iudgement Fiftly yea the very state of mortified men in the reason of carnall men because of these oppressions and vncertainties seems little better then the state of beasts In the fourth Chapter note first that when a man hath set his heart vpon these earthly things if euer he loose them he is filled almost with vnmedicinable teares and sorrow so as he would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie Thirdly the eying of these things infatuats many a mans heart so as we may see many a man that hath neither sonne nor daughter nor brother and yet there is no end of his trauell and he hath not the iudgement to say with himselfe for whom doe I trauaile and defraud my selfe of pleasure Fourthly a man may get much with sore trauaile and liue to see himselfe despised of him for whom he prouideth them so as they that shall come after him will not reioice in him In the fift chapter there are also seauen other reasons First these earthlie things lead the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly he that loueth siluer shall not be satssified with siluer and he that loueth riches shall be without the fruit thereof Thirdly when goods increase they are increased also that eate them and what good commeth to the owners thereof but the beholding of them with their eies Fourthly many times the seruant sleepeth when the master can get no sleepe Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine Sixtly or else they will perish while the master looketh on Seuenthly but certaine it is he can carrie nothing out of the world when he goeth but must leaue them where he found them In the sixt Chapter there are these reasons First a man may haue all abundance and yet not haue a heart to vse them and so be worse then an vntimely fruit Secondly what needs all this adoe for all is but for the mouth and nature is content with a little And therefore to haue a soule so vnsatiably greedy
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
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 read 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 yoong 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 read the scriptures Psal. 1.2 The vse may be to stirre vs vp to doe it and to do it constantly for the same word of God that requires it to be done shewes it should be done frequently we must read all the daies of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal. 1.2 they read 4 times a day Nehem. 9.4 And the rather should we be excited to this daily reading of the word considering the profit comes therby it would exceedingly comfort vs Rom. 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 read 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 Q. 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 I answer diuersly 1 Some men are poysoned 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 prayer whereas it is certaine the flesh will not of it selfe sauor 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 4 Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5 Men read not all Gods word nor doe they read constantly they will not waite daily at the gates of wisdome to read seldome or by starts and here and there will doe little good 6 One great cause of not profiting is the not seeking of the law at the Priests mouth that is want of conference and propounding of doubts 7 In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8 In reading men doe not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might bee collected out of that they read for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they read did counsell them too when they were in distresse therefore let him that readeth marke and read for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1 That it is not enough to read our selues but wee must cause others to read by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2 From the coherence note that wee must cause others to read when wee haue read our selues It is vile hypocrisie for a Minister or Parent to vrge their children or seruants to read the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised adde for the further confirmation hereof these places Deut. 31.11.12 Neb. 8. Luk 4. Act. 13. And this may assure vs 1 That publike reading is no invention or ordinance of man 2 That the people of God haue found in all ages great need of this helpe and therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1 Theophylact thinkes it was the first epistle to Timothy which was written from Laodicea an other towne of that name not this Laodicea before mentioned 2 Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionisius tells of a third epistle to the Corinthians Iacobus Stapulensis caused such an epistle to be printed but Catharinus could easily aâ—ouch that it was a bastard and counterfeit 3 Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that we must read other good bookes aswell as Scriptures Thus of the 16 verse Verse 17 And I say to Archippus take heed to the Ministry which thou hast receiued in the Lord that thou fulfill it These words concerne the Colossean preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely hee was growne negligent in teaching and carelesse and idle Many times it comes to passe that men that sometimes were painefull in their Ministry doe afterwards grow slacke and negligent 1 Sometimes from very discouragements from their people either because they profit not or because they weary their teachers with indignities and wrongs thus the very Prophets haue been sometimes so tyred that they could haue been almost willing neuer to speake more in the name of the Lord. 2 Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to do then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne
wisedome and circumspection Quest. How should they shew it that they did remember his bondes Answ. 1 By praying for him to God 2 By shewing like patience vnder their Crosses 3 By constant profession of the doctrine he suffred for 4 By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5 By supplying their wants 3 As any haue been more gratious so they haue beene more streitened and opprest by the wicked 4 The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5 The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace he meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1 That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2 That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thinges 1 Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2 Be sure you loose it not neuer be without it matters not though ye loose some credit or wealth or friends c. so you keepe grace still with you 3 Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Lattin coppies read Missa ab Epheso But the greeke coppies generally agree that it was from Rome But it is no great matter for the certainty of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The substance of all Theologie exprest briefly in this Epistle as is manifested by instance The Precepts of life The Epilogue Verse 1.2 Verse 3. Verse 4.5 Verse 5.6 Verse 7.8 Verse 9.10.11 Verse 12.13.14 Verse 15 16.17 Verse 18.19.20 Verse 21.22 Verse 23. Verse 28. Verse 29. Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timâ—theus our Brother Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Verse 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and tâ—uely knew the grace of God Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ. Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfiâ—led with knowledge of his wiâ—â— in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please hiâ— in all things being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light Verse 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes Verse 15. Who is the Image of the inuisible God the first borne of euery creature Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Verse 17. And he is before all things and in him all things consist Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things he might haue the preeminence Verse 19. For it pleased the Father that in him should all fulnes dwell Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers enemies because your mindes were set in euill workes hath he now also reconciled Verse 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight Verse 23. If ye continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Mâ—nister Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my â—lesh for his bodies sake which is the Church Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus Verse 29. Whereunto I also labour and striue according to his working which worketh in me mightily A Description of the Author of this Epistle Phil. 3.5 Acts 23.6 Acts 22.3 Phil. 3. Titus 1.12 Phil. 3.6 Gal. 1.13.14 1 Tim. 1. Acts 8.9 Act 22.26 1 Tim. 2. 2 Cor. 6.