5. Phil. 2. Foure things make glory vaine 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 bee allowed to liue in presumptuous sinne A good name is better then riches And Christ commandeth that our light should shine that men might see our good works And the Apostle wils them to hold forth 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 proude 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 Iohn 3.17 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 is a vice three waies Loue in man is either 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 As 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 either 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 Concerning loue 7. things may be noted from the coherence that the loue to Gods children is a grace supernaturall as well as faith Hereby 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 Obseruat 1 deriued from that precious loue wherewith God loue Christ Secondly we must first be ioyned to Christ by faith 1 John 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 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 till a man doe labour for his owne reconciliation with God he Obseruat 2 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 Obseruat 3 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 and such like but the right loue is to loue them as they are sanctified as they are begotten of God 1 Iohn 5.1 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 Math. 10.41.42 Fourthly nothing can make more to the praise and credit of men then Obseruat 4 faith and loue the highest praise of a mans good estate is to bee 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 he heard of their riches honours c. But when hee heard of their loue to the Saints and their faith in Christ 1 Thessal 3.6 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 another Fiftly whosoeuer doth actually beleeue doth actually loue they are inseparable Obseruat 5 companions Faith worketh by loue Galat. 5.6 Ephes 6.23 1 Tim. 1.14 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 seede 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 Obseruat 6 saith he is in the light and hateth his brother is in darkenesse vntill this time And 1 Iohn 2.9.10 1 Iohn 3.16 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 truely loues any Saint and Obseruat 7 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 all these obseruations briefly follow first heere is reproofe Vses and that first of such wicked wretches as can loue any but the Saints these are in a wofull and 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 1 Iohn 5.1 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 beloued 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 manner of our affection viz. for what wee loue other For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two waies
couering of their faults auoiding 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 bee considered Math 19 19. 22 39. Foure things in the manner of our loue 1 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in generall we should loue then as our selues and therefore in all our dealings to doe as wee would bee done by wee 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 bee referred to the foure heades mentioned 1 Pet. 2.22 First wee must loue brotherly that is not as we loue our beasts or as wee loue strangers or as wee loue our enemies but as wee would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without faining without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is explicated to bee not in word and tongue but in deedes and in the truth not onely truely for it cannot bee a true loue vnlesse it arise from a holy agreement in the truth Thirdly it must bee with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement Phil. 1.9 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 1 Corinth 4 21. and swelling and boasting from selfe loue when men seeke not their owne things 1 Cor. 13.4.5 and from euill suspitions Fourthly when it is exercised in holy things 1 Cor. 13.6 so as no affection can make vs reioyce in the wickednesse of them we loue Fiftly when it is manifested in long-suffering and all-suffering when we beleeue 1 Corinth 13.7 all things and hope all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly wee must loue feruently and this hath in it Speedinesse a Prou. 3.28 Diligence b 1 Thes 1 13. called Labour in loue c Heb. 6.10 Cheerefulnesse d 2 Cor. 9.17 Earnestnesse and heate of affection and this is to follow after Loue e Galat 5.13 1 Thessal 3.12 and to the end it is without interruption f Ephes 5.2.3 Motiues Math. 24. Now because these are the last daies 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 GOSPELL and the rules of Clemencie and that men might bee 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 From example 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 bee a reconciliation for our sinnes 1 Ioh. 4.9.10.11 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 thinke 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 wee might haue the life of Grace in holy and heauenly and mysticall vnion and shall not wee as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen Note As Sinceritie is the life of Religion so Society is the life of Sinceritie 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 laid downe his life for vs 1 Ioh. 3.16 and should not wee imitate so incomparable an example though it were to lay downe our liues one for another From Commandement The second Motiue is from Commandement it is not a thing arbitrarie for vs to loue our brethren as is before expressed Curtesie peaceablenes liberalitie society and clemency are not things we may shew or not shew at our pleasures but they are necessarie such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. Iohn 13.34 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 Hee shewes here that whereas they might be grieued that they should loose Christs bodily presence he had appointed 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 meanes 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 alwaies 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 somthing 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
among the Saints Godly society doth frame vs and square vs and many waies 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 Câ—â—â—st Verse 13.16 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 here 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 manner and the glorious successe of praier in preuailing with God But aboue all things hee 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 miserie 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 aworke which else would be idle and vnfruitfull Verse 8. 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 hee can see nothing that is farre off as eternall things are but onely things neere 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 Verse 9. 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 meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and 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 Lord 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 wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely 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 1 Pet. 1.22 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 and affections of dwelling and raigning lusts and euills 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 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and 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 do finde 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 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— 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 an other 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 Heb. 10.25 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 The defects of the common Protestants loue 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 and earth polluted our houses brought a curse vpon our Assemblies and 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 at 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 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 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 rise 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 Back-â—iting 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 ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither 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 chiefly 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 neither 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 olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency 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 neither 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 a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 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 Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies 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 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 victorie 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
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 Note sinceritie and holinesse 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 bee the better conceiued two things would be weighed first what things ought to be found in our loue What things ought to be in our loue Seauen things ought to be shevved in our loue Rom. 12.15 secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in it 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 Liberalitie sixtly Society seuenthly Clemencie Concerning these three last duties or branches of Loue it will bee expedient to adde something for further explication of them Liberalitie Liberalitie is required and it standeth of two maine branches first Hospitalitie and then the workes of mercy Hospitalitie is required in these places Rom. 12.13 Wicked hospitalitie 1. Tim. 3.2 1. Pet. 4.9 Heb. 13.2 But this dutie 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 farre 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 True hospitalitie and such house-keeping but Hospitalitie stands in the kinde 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 Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are either in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deedes Rom. 12.13 Leuit. 25.26 Luke 6.35 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 paide againe vpon the hope of a reward in heauen 1 Cor. 8.3.8 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 1 Tim. 6.18.19 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 need then that that is spared and kept Spirituall mercie 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 mercy that we can doe for others whom we loue or pittie Societie 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 solâ—ce them and our selues with them This is that that Peter requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 17. Rom 12 11. 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 wee should both intertaine a brotherly fellowship that is society with thâ— brethren and loue it too This was their praise in the primitiue times Acts 2.42 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 Philip 1 5. Phil. 2.1 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 fellowshippe of the Spirit The last dutie of loue is Clemencie and this stands in the right framing of ourselues in respect of others and vnto the practise of clemencie 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 1 Pet 4 8. And heere we are bound to forbeare our libertie in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate Genes 13.18 Rom. 14.15 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 1 Cor. 13 7. to take things in the best part Loue belieueth all things it hopeth all things Fourthly Ephes 4.16 in our anger both to be short Let not the Sunne go downe vpon your wrath and also to be more grieued for their sinne with whom wee are angrie Ephes 4.16 then kindled against their persons as it is said of our Sauiour Marke 3.1 Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that either by soft answeres Pro 15 1. 1 Cor 6.7 Gen 13.18 6. Mat 17.25.26 Rom 12 21. Ephes 4 31. 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 requisite a peaceable curteous and tender carriage hospitalitie and a liberall distributing to their wants both in temporall and spirituall things a
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall 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 directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ 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 wee thirdly we must loue them for their profit and good not for our owne and lastly wee 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 praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease 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 we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues 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 x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. 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 z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie 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 neither 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 inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide 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 prophanenesse of the world take heede of rash censuring and the customary liberty 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 one great way of triall of sinceritie is by the constant vprightnesse of their hearts 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. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax 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 we 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 bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for 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
z Ephes 4.11 to 17. Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting a Iames 1.4 c. And lastly wee must bee carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian A strong Christian discouers himselfe by diuers things First Of the strong Christian and how he may be knowne hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without b 1 Cor 3.1 Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him c Mat 20.22.23 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth The ordinary faults of speech are not found in his Tongue 6. He is not carefull for his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him i Math 5 38. to the end Lastly in Faith hee is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers 17. hee can beleeue aboue hope and vnder hope Vers 18. hee looketh not to the meanes but to the promise Vers 19. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee for performances Vers 20.21 for these things were not onely true of Abraham but may be true in vs also Vers 23.24 who may haue as great helpe from Christ as euer he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue wee one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects All might in foure respects First it must bee a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee strengthened in retayning and recording the secrets and hid things of God which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 Fourthly it should be a Might extended to all possible degrees and power of euery Grace and dutie thus in mercy wee should communicate in all good things y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory The extent of Gods power Power is one of the Attributes they call in Schooles relata the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities What God cannot doe it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee 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 bee 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 implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee 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 bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 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 c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart 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 Difference of loue 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 holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects 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 asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue 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 h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue 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 n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 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 The restraint of this loue 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 amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 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 x Phil. 3.2 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 truely feare God y Reuel 2.9 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 offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
of our friends we burie 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 Note this rule But let all such as feare God be otherwise minded especially let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification Similitudes 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 we 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 burie with odours so should we our odours and sweet smelling prayers offered vp in the mediation of Christ And howsoeuer this worke may seeme difficult yet God many times strangely relieues our infirmities After Iezabel was cast downe and dead they had not been long within but sending out to burie her they found nothing but the skull and her feet and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when we come to finish our mortification we may by the strange helpe of God finde the bodie of the master gone we know not how so as we shall not be troubled vnlesse it be with some skull or feete or palme of sinne But certainely though this 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 How many vvaies Christ raiseth men vp 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 them the light Esay 60.1 2. 3. When he cures men of discouragements and discomforts vnder their crosses Psal 41.10.6 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie Cant. 2.10.11 c. and 5.3.5 Prou. 24.15 16. 5. When he incourageth men to holy duties A fourefold resurrection 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 Matth. 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 vsually we 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 meant 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 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 mighty power of Christ are wrought in the hearts of such as are truly conuerted A resurrection of 13 graces in a childe of God and are actually the members of Christ As first a holy inquirie after God Hos 3.5 Ier. 50.4 Secondly a holy wisdome in spirituall things Iam. 3.17 Thirdly a liuely faith 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 Ro. 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 contentempt 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 goodnes 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 g 1 Pet. 4.14 the spirit of power of loue and of a sound minde h 2 Tim. 1.7 The spirit of praier or deprecations i Zach. 12.12 And the spirit of reuelation k Ephes 1.18 The resurrection of duties in a childe of God of diuers sorts in vvhich he differs from the vvicked 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 be three waies considered 1. As they respect holy life in generall 2. As they respect piety 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 three things are eminent 1. That they are deuoted and consecrated to holines l Reuel 12.1 2. That they delight and loue to be Gods seruants m Esay 56. 3. That they haue their conuersation in simplicitie and godly purenesse n 2 Cor. 1.12 11.3 For the matter they haue respect to all Gods commandements * Psal 119.31 and do indeuour after inward holinesse o Matth. 5.6 as well as outward besides they liue by faith p Rom. 1.16 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 a threefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz the word q Psal 1.2 Luc. 8.15 prayer r Gal. 4.6 and the Sabboth Å¿ Esay 56. 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 u Act. 24.16 t Rom. 2.26 Thus of holinesse of life in generall Now in respect of piety to God it is a very resurrection through the power of Christ to bring a man to
it should continually draw vp our thoughts to thinke of heauen whither so louing and so glorious a Sauiour is gone before Yea it should doe vs good to looke vp towards these visible heauens remembring that one day we shall be carried to that blessed place of rest and holy ioyes that is aboue them euen to the heauen of heauens to raigne with Christ for euermore And thus of the proposition VERS 2. Set your affections on things which are aboue and not on things which are on the earth THe exhortation in the former verse propounded is in this verse illustrated and expounded first by repetition seconly by the contrary The repetition is in these words Set your affections on things which are aboue The contrarie from which he doth dehort is in these words and not on things which are on earth Repetitions in Scripture are not without their vse The vse of repetitions in Scripture For thereby the holy Ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise and besides thereby enforceth both the necessity and the excellency of the matter so repeated And surely all three may be applyed to this repetition For the contemplation and desire after heauenly things is a most gracious ornament to a religious life and without some measure of holy affections it is vnpossible to get rid of the power of sinne or to practise with any successe or acceptation the duty of a renued life and if in any thing we are backward or wanting or decaying or languishing it is in this rule here giuen by the Apostle Set your affections The originall word varieth in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it is rendred to studie and it is out of question our dutie to study and contemplate of heauenly things Sometimes it signifieth to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse and religious duties they would not so securely neglect the prouision for eternity but especially they would see that they haue spoken euill of what they knew not Sometimes it is translated to bee wise about a thing and certainely a Christian should bee wise in the matters of his religion and profession and shew it by forecast and diligence to compasse what may bee gotten of this true treasure and by serpentine discretion in the manner and circumstances of welldoing and by staydnesse in a Christian course voyd of passion rash zeale and fickle inconstancie growing more and more skilfull and cunning in the soundnesse of knowledge how with more power and spirituall aduantage to practise euery dutie or exercise euery grace Sometimes it signifieth to sauour of a thing and it is true that all the carriage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendred Set your affections and so it manifestly teacheth vs that wee Vses 1 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 lukewarmensse of the most k Reu. 3.19 and of the dangerous Vses 2 losse of first loue in the better sort l Reuel 2. For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things Three benefits of tender affections thou mayst bee assured of three things 1. That God will accept thy will for the deed He will beare with many wants and weaknesses where hee 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 Matth. 13. more is and shall bee 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 Obs 1 1. That a man cannot both at once seeke and affect earth and heauen for they are heere disioyned and opposed Matth. 6. a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to bee vnderstood Lam. 4.4 if the world be sought in the first place and with cheefe affection and care Obs 2 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 bee much employed about profits and recreations but a man shall loue them too much Note Not that it is simply vnlawfull to vse the world but that wee should be very iealous of our selues to watch our owne hearts that our affections be not set on the world Obs 3 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 Three sorts of things on earth The things on earth The things on earth heere 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 are for three reasons called things on earth Traditions and mans inuentions which the Apostle hath before taxed may well bee 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 bee more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things Eight generall reasons to disswade from affecting things on earth The first may bee taken from the condition of man on earth For wee are heere but pilgrims and strangers m Heb. 11.13 and therefore being but in a strange place to what purpose should wee trouble our selues with more then what will serue our present need and the rather knowing that when wee come into our owne countrey these things will serue vs for no vse Besides our present lot lyeth not in those things but the Kingdome of God and righteousnesse is
singular comfort to all distressed soules if they consider that he that is their brother head Sauiour euen he that shed his bloud for them is he that disposeth of all pardons What actions in Christ are imitable and applies remission of sinnes sure it is no hard matter to get a pardon from him that is so ingaged in his loue to vs. Here also we see that the action of Christ is the instruction of the Christian Christ forgaue so must he wee must remember the distinctions of Christs actions some were miraculous as fasting 40 daies raising the dead these are not to be imitated because they cannot some are peculiar actions belonging to his office as to redeeme or make intercession c. these also are proper to him onely Now some are morall these last are only imitable Or thus some actions of Christ he did as God some as Mediator some as man The last onely binde vs to follow Againe in that we are bound to forgiue as he forgaue To forgiue as Christ forgaue hath six things in it it not onely teacheth that we must doe it as well as he but for the manner of it as he did And how was that First Christ forgaue his inferiors Secondly Christ forgaue great faults aswell as lesse yea all sorts of faults yea though they were often fallen into Thirdly nothing was too deare to Christ to merit or confirme his forgiuenesse therefore he shed his owne bloud he stood not vpon his profit or his ease Fourthly Christ vses all meanes to preuent offending Fifthly where Christ forgiues he forgets Sixthly Christ forgiues two waies First vpon the Crosse before men did repent Secondly by the Gospell publishing his pardon vpon mans repentance he did not carry them grudge till they repented and all these wayes should we imitate Christ Lastly obserue here the certainty of assurance For if a man did not certainely and infallibly know that Christ did forgiue him how could that be made a reason if he did not know it to be And thus of clemencie and so of the two first sorts of graces VERS 14. And aboue all these put on loue which is the bond of perfectnes THE vertues that ought to raigne at all times are loue peace and thankfulnesse Of loue in this verse which the Apostle sets out as the most noble ample and profitable of all the vertues Two things are here to be considered First the dignitie of loue where he saith Aboue all put on loue c. Secondly the vse of it it is the bond of perfectnesse Aboue all these Some read with all these Some read for all these meaning that all the former doe flow from this and therefore we should get loue that we might be mercifull humble c. And so it would import that we should get loue that we might approue our selues that these are not meere complements or dissembled offices or things taken vp for wrong ends But most properly and commonly it is read as here Aboue all these How loue is aboue all vertues 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 a 1 Cor. 13.8 And this may serue to reproue our great neglect of so noble a grace and it may teach vs in our prayers to remember to pray for this and in our practise to prouoke vnto loue b Heb. 10.24 Obiect A cauill of the Papists must be auoided here 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 Sol. 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 the truth of it is wonderfull rare in the world for man is vnto man naturally a wolfe a fox a beare a tygre 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 vnitie and louing concord is found in no calling amongst men Loue Loue is of diuers kindes there is naturall ciuill morall and religious loue It is naturall loue for a man to loue himselfe his parents kinred c. T is ciuill loue that is framed in vs by the lawes of men by authoritie 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 here Christian loue is caried both towards God and towards men and both may be here 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 we first loue God and besides we are bound in our cariage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue we 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 we receiue them that come in his name b Ioh. 5.42 and the loue of the world doth not raigne in vs c 1 Ioh. 2.15.17 and we are much in thinking of God and godlinesse for we often thinke of what we loue and we loue the word of God d Ioh. 14.27 Signes of the loue of God and in aduersitie we runne first to God for help 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 e 2 Cor. 5.14 causing vs to hate what he hates and to obey his commandements f Ioh. 14. What it is to loue our enemies 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 he doth
vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it d Ps 34.13 14 Rom. 14.18 Heb. 12.14 But that men might attaine peace they must haue salt in themselues e Mark 9.50 that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too f Zach. 8.19 Heb. 12.14 Jam. 3.18 peace without holinesse is but prophane rest Thus of the dutie the reasons follow To the which yee are called We are called to peace not onely by men who by their lawes require peace but chiefly by God and that two wayes First in the generall precepts of the words which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessitie and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly do prophane men sinne against Gods people in that aspersion for they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to be louers of peace In one bodie The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so it is most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complayning and wrangling one with another and we should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankfulnesse followes And be yee thankefull Thankfulnesse is either to God or men T is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may be it notes but the right manner of affecting in giuing or receiuing thankes This thankfulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby we indeuour indeed to recompence good for good Thankfulnes is sometimes in desire sometimes indeede it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankfulnes may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankfulnes or in him that must receiue it What is required in performing thankfulnes In performing thankfulnesse we must obserue these rules First it must be wholly 2. It must be in all places 3. It must be without flattery or insinuation to begge new fauours 4. It must be without the fauouring of the vices of others What is required in receiuing thanks In receiuing thanks there are these three rules 1. That he intend not to bring into bondage by shewing of kindnesse for so to receiue kindnesse were to lose a mans liberty 2. That out of pride he wax not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thanks but meerely out of naturall defect or want of skill or will to complement it 3. That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good VERS 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall songs singing with grace in your hearts to the Lord. HItherto of the speciall rules of holy conuersing with men The generall rules follow vers 16.17 and they concerne 1. The meanes of holy life vers 16. viz. the word 2. The end of holy life vers 17. viz. the glory of Christ The sixteenth verse conteines an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The word is the principall meanes The vvord makes men not onely more religious but also more iust not onely to make vs religious and holy in our behauiour towards God but also to make vs righteous iust and amiable in our cariage towards men It is the word that makes vs 1. New creatures a 1 Pet. 1.23 Jam. 1.18 2. Humble b Esay 66.2 3. Meeke Psal 45.4 where it is called the word of meeknesse 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 forbeare and forgiue c Jam. 3.17 6. Louing able to expresse in cariage the affections and duties of loue d Phil. 1.9 2.14.16 7. Peaceable Esay 2.2.4 The word shall iudge all strife so as men shall not only lay aside the effects and meanes of contention and hostilitie but become by the power of the word 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 stubbornly rebel against the word Vse either refusing to heare it or hardning their heart against the working of it And secondly if we 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 we should come to the word and to Christs ministers for there we may finde helpe if we will be aduised and if our seruant and children in their cariage be disordered we should bring them to Gods house that there they may be 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
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie 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 Nabal 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 Seuen reasons vvhy men must loue their vviues 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 prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be 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 Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue 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 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes 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 necessarie 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 The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt 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
seeke the gaine of doing euery will of God Thus of the twelfth verse VERS 13. For I beare him record that he hath a great zeale for you and them that are in Laodicea and them in Hierapolis 14. Luke the beloued Physician and Demas greet you IN the 13. verse the zeale of Epaphras which is the fourth thing is described first by the testimonie of Paul I beare him record secondly by the quantitie of it a great zeale thirdly by the person for whom for you c. The Apostle vseth all these words to set out his zeale because he was desirous to haue him in great respect with his hearers for he knew if he were once contemned or suspected his doctrine would be vnfruitfull and his hearers made a prey to false Teachers Besides perhaps he found the people inclining to grow to haue enough of him or to suspect him or to lessen their regard of him I beare him record Note 1. That the witnesse of one Apostle is a sufficient testimonie and infallible which should incourage vs to studie their writings seeing we are sure to finde nothing but truth there 2. That the best testimonie is not our owne record of our selues Let thy neighbour not thine owne mouth praise thee a Pro. 29. 3. Godly Ministers should be ready and forward to preserue the fame of their brethren and in particular willing to giue record for them but if wee would haue record from others we must not be idle or ignorant or corrupt or scandalous Oh the miserie of these times How are insufficient or wicked Ministers written for to the Patron to the Bishop to the congregation concerning whom there can be no sufficient testimonie in the day of Christ And happy were it if no Church-men had their hands in such records the Lord pardon and purge the sinnes of the sonnes of Leui. Zeale Doct. Zeale is needfull in a Minister now his zeale is two-fold either for God or for Gods people A Minister should shew his zeale for his people 1. By praying for them 2. By painfull preaching to them in season and out of season 3. By protecting them against the reproaches and scornes of the world striuing by doctrine not only to comfort them but to wipe away the aspersions cast vpon them 4. By earnest rebukes and admonitions hee must crie aloud and not spare not suffering them to sinne 5. By suffering either with them or for them The vse is to excite zeale in Ministers and to awake them out of that coldnesse or deadnesse especially in teaching it is a wonderfull scourge to the people and a dishonour to the glorious doctrine of God where the Teacher is without life or spirit in the enforcing of his doctrine And is zeale good for a Minister then sure it is good for the people too indeed it is of exceeding praise in all sorts of men of what degree soeuer neither will it be a misse here a little to consider more seriously of zeale seeing there is much neede of it in the world and there is much mistaking about it 12. Sorts of wrong zeale Now if men will be rightly ordered in their zeale let them looke to these things 1. Let it not be a pretended zeale as in Ioash 2. Nor a superstitious zeale as in Paul b Gal. 1.14 3. Nor a passionate zeale onely for a fit as in Iohn at his first entrance 4. Nor a malitious zeale as in persecutors that thinke they doe God good seruice in vexing men wrongfully c Act. 7.9 Gal. 4.17 5. Nor a wrong intended zeale such as is the zeale of merit-mongers d Rom. 10.2 6. Nor a contentious zeale such as theirs that make needlesse rents in the Church e Rom. 13.13 1 Cor. 3.3 7. Nor a secure zeale that is a zeale not raised by godly sorrow f 1 Cor. 7.10 or that is carried without care or feare of falling away 8. Nor an idle zeale that is all words without workes the word is rendred labour sometimes and it is certaine true zeale is spent about good workes g Tit. 2.14 9. Nor an ouer-curious zeale shewed either by sticking too much to the letter of Scripture h Act. 21 20.21 or by prying into or harsh censuring of the lesser faults of others i Math. 7. 10. Or a bitter zeale k Iam. 3.13.14 that spends it selfe in rayling and fiery reproches railers seldome stand long 11. Or an ignorant bold zeale such as was in the Iewes l Rom. 10.2 Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it six things True zeale hath in it 6. things 1. The affections of worship and spirituall compassion it will not rest in the bare worke done either of piety to God or spirituall mercy to men it cannot bee cold or luke-warme in praying hearing preaching admonishing c. 2. An ardent loue to such as feare God shewed by desire mourning and feruencie of minde towards them m 2 Cor. 7.7 3. An vtter hatred of the wickednesse and prophanesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall opposition against it 4. An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5. A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6. The coueting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale as well as in other graces howsoeuer the world iudge of it onely let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3. things 1. That the care of faithfull Teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrey where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrey 2. That Ministers owe a special loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3. That the care of other Churches should not cause men to neglect
turning men from prophanesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not her house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the Gospell And the Church that is in his house By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honor remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may trie our loue to Gods children by examining our selues whether wee can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the young and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle cals this houshold a Church wee may note A religious familie is a little Church The vses of it that a religious and well ordered familie is as it were a little Church Here in one familie is prescribed what all families should bee this familie is called a Church because his people were godly and the word of God was read there and praiers made to God and Psalmes sung and the younger sort were catechized and instructed Now doe we learne from hence that our houses are Churches Then these things will follow 1. That Gods worship and pietie must be set vp in them 4. Orders in the familie How can they be Churches of God if God be not serued in them 2. All must be done therein order and quietnesse and silence for so it is or should be in the Church 3. Euill persons that are incorrigible must not dwell there but must be cast out Psal 101. 4. The husband or master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ Againe are our families Churches Why then religious families are in a happie case for then God himselfe will dwell there so as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of prophane housholds Should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither praier nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and railing and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuils dwell they are very sties of vncleannesse and vnholinesse Thus of the 15. verse VERS 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise reade the Epistle from Laodicea THese words containe a direction for reading 1. of his Epistle and that both priuately and publikely 2. of an Epistle from Laodicea Of reading the Scriptures In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept Search the Scriptures Ioh. 5.39 And this may euidently reproue the prophane neglect of the most herein in this great light Many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others though for their credit sake they haue gotten them Bibles yet they reade them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must bee read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must reade the Scriptures it is here set downe indefinitely of you meaning of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must reade the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein young men must studie in the word Psal 119.10 so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18 27. What should I say Euery good man must reade the Scriptures Psal 1.2 The vse may be to stirre vs vp to doe it and to doe it constantly for the same word of God that requires it to be done shewes it should bee done frequently we must reade all the dayes of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal 1.2 they reade 4. times a day Nehem. 9.4 The profit of reading the Scriptures And the rather should we be excited to this daily reading of the word considering the profit comes thereby it would exceedingly comfort vs Ro. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we reade not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Quest But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading The causes vvhy so many profit not by reading the vvord I answer diuersly 1. Some men are poisoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2. Many seeke not a blessing by praier whereas it is certaine the flesh will not of it selfe sauour the things of the spirit 3. Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal 25.9
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 Writers 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 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 seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 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 E. G. 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 1617. TO THE RIGHT HONORABLE EDWARD 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 honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body 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 substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided 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 tells them what they must beleeue and in the two last what they must doe Now faith lookes 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 glory 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 workemanship of God making all things of nothing euen the very Angels 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 standeth in two things 1. Expiation of sin 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 wisdom 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 workes 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 ministery 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 body 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
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in 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 Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle 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 Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 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 neere 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 4 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 sinke 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 waies 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 How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old 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 wordly 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 between 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 plead 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 spitituall Marriage Againe would a man know whether hee bee in Christ Who are 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 bee 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 void 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 exercises 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 Romanes 8. 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 demonstratiuely 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 hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue 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 Of Salutations IT hath beene an ancient custome both in the Iewish Christian 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 Stoickes 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 The acceptations of the word
value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit 1 Cor. 6.1 neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the grace of God into wantonnesse Iude 4. to abuse either the promises of Grace or the pledges of Gods Loue to become either bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace Heb. 10. eyther by resisting tempting greening quenching or dispising it And further wee should learne by all good meanes as constant hearing 2 Tim 1.6 2 Tim. 2.1 prayer reading conference and meditation to stirre vp the Graces giuen vs 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 Iob 15.11.12 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 bee sufficient for you 2 Cor. 12.9 and my Power made knowne in your weakenesse Peace The second thing here wished for and to bee desired of all that loue their owne good is Peace that is tranquillity 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 Worde 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 Esay 35.8 But on the other side 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 Esay 57.21 these haue no Peace neyther with GOD Angels men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquility of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde Phil. 4.6 Col. 3.15 and let it rule Be carefull to reiect all matters in thoughts or opinion in affections or desires in words or actions that it 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 endeuours 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 2 Pet 3.14 Esay 9.6.7 Luke 1.79 thou maist be found of him in Peace so shall Christ be vnto thee a Prince of Peace and guide thy feet for euer into the way of Peace And thus farre of the good things he 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 heere wee may obserue that grace and blessings must not bee 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 we be in Christ Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that we 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 alwaies praying for you The Diuision THE Salutation hath beene handled already the Preface followeth and is contained 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 he doth by shewing his exceeding great loue to them which he demonstrates by two things which hee 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 Thanksgiuing from ver 4. to the 9. Secondly Prayer v. 9.10.11 In this Verse hee doth two things â—â—rst 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 bee considered generally from the whole Verse and specially from the seuerall words Two generall Doctrines The first generall Doctrine is this that it is not enough to salute others kindly 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 necessity of no duties of loue vnlesse it be to salute curteously Secondly wee see heere that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying Paul can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide vp for you in heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 Rom. 10.17 and Gal. 3.2.5 Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Esay 55 4. Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD The acceptations of the word Faith and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 According to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines
Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as a Sheild 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 lieth 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 victorie 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 obtaineth 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 familie of Abraham Gal. 3.7.9 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 Iohn 1.12 to them hee gaue power to bee the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an vnutterable presence doth dwell in the hearts of the Sonnes of men Ephes 3.16 Epes 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 Acts 24.25 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 Heb. 11.1 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 certaintie 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 Math. 9.29 Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction Heb. 2.5 euen in their carriage about the things of this life Thirdly we might haue the sense of peace with God accesse vnto Grace wherein we might stand Rom. 5.1.2.3.4.5 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 reioice in afflictions c. Fourthly 2 Tim. 3 15. there is a power in Faith to put such life into the sacred Scriptures that they would be able to make vs wise euen to saluation Fiftly how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence the lamentable experience of the world shewes insomuch that the Apostle saith wee are naturally without God in the world Ephes 3.12 able to minde any thing and to effect any thing but God But now this which is vnpossible to Nature is become possible to faith as the Apostle shewes Ephes 3.12 And how vnspeakeable a mercy it is to haue a comfortable communion with God and easie accesse for our prayers the Saints may conceiue but not vtter Sixtly by Faith wee might be able to ouercome the world so as wee might easily contemne the glory of earthly things 1 Iohn 5.4 the Millions of euill examples and scandalls the thousands of temptations allurements disswasiues lets and impediments which the world casteth in our way and with which wee are often entangled insnared and many times most shamefully vanquished to the dishonour of God and our Religion the wounding of our Profession and our Consciences c. If men had that power of Faith which the ordinances of God were able to giue how might they astonish Epicures Papists and Atheists which now differ little from them Seuenthly Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is as the APOSTLE intimates Rom. 1.12 Rom. 1.12 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life Heb. 11.33.34 wee might receiue the Promises with all those sweet comforts contained in them which are matters of as great wonder as to subdue Kingdomes to stop the mouthes of Lyons c. Ninthly Faith would make vs to contemne the pleasures of sinne and account affliction with Gods people better then perfection of pleasure for a season Heb 11 25. as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and we haue scarse strength to stand against one temptation Tenthly Faith by continuance in the Word of God would make vs free euen Gods spirituall free-men Iohn 8.32 so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as we might by Faith Lastly we might haue the cleare apprehension of the remission of all our sinnes past as is manifest Rom. 3.25 Acts 10.43 onely for sinnes to come God giues no acquittance before there bee a debt and the discharge sued out And as Faith furnisheth or would furnish men with these wonderfull benefits in this life so it prouideth an assurance of an immortall inheritance in heauen for all eternitie as these places shew Acts 26.18 Iohn 6.47 1. Pet. 1.9 2. Thes 1.10 with many other Thus much of the benefits by Faith Quest Obiect Oh but what if men doe not beleeue Ans First I might answere that it is yet a comfort that though thousands neglect Faith yet their vnbeliefe cannot make the faith of God of none effect Ans The miseries of such as haue not faith Rom. 3.3 though the whole world contemne the doctrine of Faith and please themselues in their spirituall securitie yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him Secondly I read in S. Marke that CHRIST maruailed at their vnbeliefe and iustly Marke 6.6 they were affected with his doctrine it was confirmed by miracles and yet they beleeued not we miserable men are a wonderment to God Christ and Angels and an astonishment to Heauen and Earth for our incredible incredulity Thirdly I read in S. Mathew that hee did not great workes there for their vnbeliefe sake Math. 13.58 Surely we are iustly debarred the benefit and comfort of many of the workes of God which might discouer the glory of his goodnesse to vs onely because of our vnbeliefe Fourthly if the Iewes were cut off for their vnbeliefe being naturall branches and such as God had reason to fauour as much as any people vnder the
Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandrie without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the minde is fore-stalled with an opinion Psal 50. Esay 1. that an outward seruing of God will serue to bring them neere enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to bee humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes Le ts in the heart First when men nourish the secret euills of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwaies an vnfaithfull heart Heb. 3.12.13 therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Wordlines is a great let of Faith when men suffer their thoughts and affections to be continually taken vp with minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to loose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neither comfort from the Promises of God nor ground of assurance nor witnesse of the spirit of adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while hee may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen into Melancholy despaire c. Lastly Le ts in conuersation there are some things in mens carriage which greatly let and hinder Faith First a prophane contempt of the word of God either men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much a Math. 7.13.14 Luke 13.23.24 especially the example of wise men and great men in the world b John 7.45 to 50. Thirdly some when they go about the duties of mortification and Faith they are turned off before they get Faith either because they finde hardnesse of heart or are ouer charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and 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 bee recouered againe to any care to labour for Faith till either 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 Vses 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 bee mollified by afflictions The signes of Faith 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 belieue 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 c Heb 11 25. Lastly by the purging out of the euills of the thoughts and affections d Math 5.7 Acts 15.9 As for Ioy Peace Thankefulnesse Admiration Loue and desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Vse 2 Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The defects of the common Protestants Faith 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 either Historicall or Temporarie for either it is enough to beleeue that Christ died for sinners or else if they beleeue the Articles of the Creede to be true and bee no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
Hope Obseruat 2 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 Obseruat 3 Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world Ephes 2.12 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 Job 8.13 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 he calls wicked men euen all carnall and vnconuerted people Hypocrites Euery carnall man is an Hypocrite 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 willfull 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 Maide 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 Iob. 1â— 20 The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of mind 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 either 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 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 Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. Solut. In the 9. verse it is answered thus Will God heare his crie 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 Obiect Solution 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 neither in their death doe they pray vnto God because they delight in the Almighty and therefore hee 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 prosperity 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 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 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 The signes or properties of true Hope 1 Tim. 1.2 Psal 31.24 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 neither doth it brooke assurance for with one breath carnall people are assuredly 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 Lam. 3.29 Thirdly true Hope makes a man cheerefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope Rom. 5.2.5.4 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 Acts 28.20 Rom 8.24 Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinary 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 Rom. 4.18 Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion Tit. 1.2 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 Psal 37.3 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 drawe neere to God Psal 73.26 but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence either in Gods house or abroad 4 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 we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
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 die 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 darkenesse may defend often preaching and the frequent vse of all good meanes publike or priuate This darkenesse will not away with one dayes shining these clouds will not bee 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 containe 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 applied in the dayes of speciall affliction and sorrow o Job 33.14 vers 31. 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 we might bring foorth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruite so may a Christian bee truely translated and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire c. What translating hath in it 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 separation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his olde 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 olde earth and also from hardnesse of heart for translating hath remoouing 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 Our natures are translated not destroied 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 bee said of other humours in mans nature Into the Kingdome The kingdome of God is either 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 Countrey aboue The Kingdome of Christ here on earth Christs Kingdome better then all other Kingdomes though it be not so visible and pompous as other kingdomes are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end and in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may not onely be Subiects but Kings in other kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernment is taken vp especially in two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernement of Iesus Christ they are qualified with eternall graces The priuiledges of the Subiects of this Kingdome they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwaies in the Kings Court in as much as they are alwaies in Gods speciall presence they partake of the priuiledges Prayers and blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men Solut. and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect
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 Son 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 waies 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 vnutterable 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 waies yet a glimpse of this great work we may reach to two waies 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 we may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures which 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 without himselfe so as Sons are diuers and diuided from the Father because they are finite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Alius but not aliud the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such a one as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison with 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 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 Christ 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 Prou. 8.22.31.32 And wee should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets of the very bosome 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 bee broken to pieces like an earthen Vessell But blessed are all they that with all feare and trembling Psal 2.5.7.9.11.12 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 t Iohn 1.14 Hee is the onely begotten Son of God u Iohn 1.18 hee is the naturall Sonne of God x Rom 3.8 Primogenitus and here is tearmed the first begotten Sonne of God Hee is first begotten as God two waies 1. in Time hee 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 hee 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 he is afterwards said to be the first borne of the dead thirdly in respect of preheminence as hee hath the right of the first borne being made heyre of all things The Vse is diuers First let all the Angells of God worship him Secondly Heb 1.6 it should kindle in our hearts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember Zach 12.12 that our sinnes haue pierced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world Rom 8.29 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. â—7 By this Gods Children are made higher then the Kings of the earth Psalm 89.27 and therefore woe shall bee 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 Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be
men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortality and the rest of the words they interpret of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is 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 go about to perswade you to Angel-worship yet if that were granted Christ onely were to be worshipped because hee 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 Why Angels are called by these names 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 bee yeelded that those names doe distinguish the diuers sorts of Angels The Vses of the doctrine of Creation and their order yet it will not follow that wee can tell their sorts as the bold Dionysius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reproofe 2 For Consolation 3 For Instruction The doctrine of Creation cannot but bee a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcusable 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 e Rom 1.19 in the making of all those Creaturesr. 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 f Esa 45.19 And further if God made all then he knowes all and so all the sinnes of the sinner and in that hee made all hee hath 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 waies 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 mortalitie sinne labour infirmitie g Reuel 10.6 c. Secondly it may comfort them in the successe of Christs kingdom 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 wee 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 h Esa 42.5.6 Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as hee is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will i Rom 8. Fourthly it must needes bee a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is hee that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue k Psal 89.11.15 Fiftly the wonders of the Creation serue to shew vs how wonderfull the workes 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 l Ephes 2.10 4.24 2 Cor 5.17 Gal 6.15 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 m Esa 57.18 a cleane heart is a rare blessing for it is created also n Psal 5.18 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 o Esay 54.16.17 43.1.2.3 Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as hee hath created the Heauens he will saue Israell though it should bee as hard a worke as was the spreading out of the Heauens p Esa 45.15.17.18.19 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 wee 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 q 1 Pet 4.19 Esa 45.12.7.22 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 r Mal 2.10 Iob 31.14.15 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 hee onely All things are for Christ in diuers respects 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 be sides their changes and corruptions doe cry for the libertie of the sonnes 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 thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee should vse all these things as helpes to lead vs to CHRIST Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appointment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time That Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they bee perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarilie secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiueth order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore knowledge and pre-ordination of Christ As Christ is Redeemer all things consist in him three wayes first And as he is Redeemer three waies because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 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 greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee 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 Our reconciliation is founded in Gods good pleasure 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 bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee 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 his 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 Christ is the meanes 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 wisdome 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 Trinity 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 hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires 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 hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician 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 Sonne 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 wee should seeke the testimony of Iesus 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 hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
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 d 1 Pet. 5.9 Fiftly that the way to life is such a kind of way a strait narrow troublesome way e Mat. 7.4 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 bee reuealed and better and more enduring substance then any here they can want or lose f Heb. 10.34 2 Thâ—ss 1.6.7 Yea that their afflictions are to bee 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 g 2 Cor. 1 4. Eightly that their manifold temptations serue for great vse as for the triall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures h 1 Pet. 1.6.7 Ninthly that no afflictions can separate 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 Seruants 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 bee brought them I answer 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 i Hebr. 10.32.34 Secondly they haue Faith in God and carry about in their hearts the warme and enflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse k 1 Pet. 1.7.8 Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poena 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 tranquility within themselues for no man would bee hurt by his afflictions without if he would mortifie his passions within l Gal. 5.24 Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincer conuersation m 2 Cor. 1.5.11 12. 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 bee referred either to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another n 1 Thess 3.7 And to thinke of the grace or prosperity of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to bee referred to Sufferings and then the sense may be for you that is for the doctrin 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 first fruits to God vpon which followed a greater blessing vpon the whole Church Vses The consideration heereof should teach Gods people not to faint at the troubles of their Teachers since they are for them though to carnall reason it seemes contrary yea the Apostle Ephes 3.13 saith it is their glory Which also shewes the vaine paines that wicked men take when they persecute faithfull Teachers for though they thinke thereby to plague the people that so greatly relie vpon them yet indeede God turnes all so for the best that those sufferings are for them and not against them And if wicked men were thus perswaded they would spare such wicked labour and if the godly could beleeue this it would make them vnmooueable in trouble for what shall make against them if this kind of rroubles make for them And fulfill the rest of the afflictions of Christ Some of the late Papists gather from these words that CHRIST did not suffer all that was needefull for mans deliuerance from sinne but left a deale to bee suffered by his members especially men of principall note and hence grew their Supererogation Satisfactory paines and Indulgences But that this cannot bee the meaning of this place is cleere first because that doctrine is contrary to other Scriptures as Esay 53.4.5.6.8.10.11.12 Iohn 19.30 Heb. 10.1 to 15. Heb. 9.14.25.26 2 Cor. 5.14 1 Iohn 2.1 Psal 49.7 Secondly themselues being Iudges this sense brings in a grosse absurditie for if the words bee vnderstood of the suffering Christ left to his people to endure for satisfaction for sinne then it will follow that Paul suffered all was wanting and so there should remaine none for any other to suffer for hee saith hee suffered the rest of the sufferings of Christ Thirdly Caluin and Fulk say that none of the Fathers did heere thus vnderstand the words August tract 84. in Iohn and it is plaine that S. Augustine is flat against this sense when hee saith Though Brethren die for Brethren yet no bloud of Martyrs is shed for remission of sinnes this Christ onely hath done And Leo a Pope could say The iust receiue not giue Crownes And out of the fortitude of the faithfull arise examples of Patience not gifts of Righteousnesse Fourthly the next Verse cleereth this for hee did thus suffer according to tae dispensation giuen him of God Now hee was giuen to edifie not to redeeme the Church Fiftly their Schoole-Diuines are against them the Glosse hath it thus Provobis i. Confirmandis in doctrina Euangelij Aquinas doubts not to say that to affirme that the Passions of the Saints are added to make vp or fulfill the Passion of Christ is hereticall Caietan referres the word quae desunt vnto in carne mea The plaine meaning is that the Apostle did endure that measure of afflictions that GOD in his counsell had appoynted him to endure for the Name and Gospell of CHRIST and the good of the Church in the confirmation and encouraging of mens mindes in the truth of the Gospell Of Christ His sufferings may bee sayd to bee the sufferings of Christ How our afflictions are the afflictions of Christ either as Christ is taken for the whole mysticall body which is not strange in Scripture for by Christ in 1 Cor. 12. hee meaneth the body of Christ or as hee is the head of the Church and so the afflictions of Gods seruants may be sayd to be his sufferings either because they bee such as hee should
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 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 a Reuel 4.10 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 b Luke 20.25 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 wee haue but our turne and course vpon earth wee should not fashion our selues to this world c Rom. 12.2 wee should refuse to square our actions according to the lusts and humors of men d 1 Pet. 4.2 let vs serue not the time nor the fancies of men but the King of times e 1 Tim. 1.17 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 f Matth. 13. 2 Cor. 4.4 Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may wee serue sinne for if any man bee a seruant to sinne hee shall not abide in the house to the next world g Iohn 8.34 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 wisedom 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 mee friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace bee not acknowledged of the Common-wealth of Israel 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 say 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 immortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trialls which is to forgoe euen all for Christs sake and the Gospells if wee be put to it What great thing is it to part with that little All that we 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 abnegation 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 be 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 fore-fathers 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 voice 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 Note and had a Law written in their hearts q Rom. 1. 2. Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible sinnes which if wee could soundly consider of our Obiections about their falls would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because he doth them not that first man must pronounce them iust and then God will doe them Fourthly that the reasons of this dealing may bee iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall bee cleered and made manifest Obiect Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a mystery Solut. Answ This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures bee as a sealed booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mysterie of his Will diuers wayes How the mysterie is reuealed first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinarie Preaching of the Ministers Dreames Visions and Types were peculiar in a maner to the olde Testament the
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
without wauering t Iam. 1.6 The properties of the man stedfast in faith 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 u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes 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 hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 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 vnknowen mercy of God The means of stedfastnesse 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 we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse 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 weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse 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 The inconueniences of an vnstedfast faith 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 aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 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 Hovv vveake faith may be discerned 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 fauoure 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 even 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 Causes of the vnsetlednes of faith vveake 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 descerne 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 Remedies for faith vveake 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 derection 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 acompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakened 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 remidies Causes of faith vveakned There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarily committed not lamented not reformed 3. Presumptiously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world Signes of faith vveakned 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 Remedies for faith vveakned 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 Causes of the losse of stedfastnesse The causes of this losse of stedfastnes are diuers in some it is the inundation 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 some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Steps in falling avvay Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the more full vnderstanding heereof Distinctions about apostasie it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those that haue their hearts wakened after this losse doe vsually feele a strong conflict of terrours the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sence of Gods fierce anger and in many of these their terrour is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargy with the rest of the ill effects before in common propounded Secondly a distinction must bee made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their fals makes them wonderfull vile before the world the mouth of euery beast will bee open to raile against them wicked men will keepe the assise for them yea the bankes of blasphemie in wicked men will bee broken downe so as they will with full mouth speake euill of the good way of God besides it cannot bee auoyded but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe wee must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those fals with Satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest But doe all these come alwaies for sinne Answ Not alwayes but where sinne is presumptuous they doe 2. Quest But doe all these things befall all such as fall into presumptuous sinne Answ The iudgements of God are like a great depth and he afflicts how hee will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest But are these things found in those that lose their stedfastnesse by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and bee in this danger to fall into so euill an estate Solut. Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then of a Prince because Nabuchadnetzar was seauen yeeres like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholly 2. Hee hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp
the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue 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 the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. 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 guilty 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 he 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 Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either 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 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 remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we 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 progresfe 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 Their priuiledges that haue attained to the buriall of sinne 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 iudgement vnapalled these are mighty 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 Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious 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 Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we 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 Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
Lord vseth his power 1. In making his seruants able to walke in his waies both by giuing them power and strength k Eze 36.28 Esay 26.12 and by relieuing and reuiuing their strength daily and renewing it l Esay 40.29 vlt. c. Esay 57.15 2. In keeping them from euill m 2 Tim. 4.18 3. In establishing them that they may perseuere and hold out n Phil. 1.6 Iude 24. 1 Pet. 1.5 1 Sam. 2 9. Lastly Gods operation is wonderfull in the vse of his ordinances and this is that is meant in this place In respect of this the Psalmist saith God is greatly to be reuerenced in the assembly by all them that are round about him O Lord God of hostes who is a strong God like vnto thee o Psal 89.7 8. Thus the Lord is mighty through the ministerie of his seruants p Galat. 2.8 Col. 1. vlt. Thus the Lord performeth the counsell of his messengers q Esay 44.26 his word returneth not to him in vaine r Esay 55.11 yea his ordinances are his power vnto saluation Å¿ Rom. 1.16 1 Cor. 1.18 they are all mighty through God t 2 Cor. 10.4 Thus it is in particular in the sacraments though for their outward shew they doe not promise much yet by the maruellous operation of God they are auaileable in effect for all that is promised in them onely if we could get this faith in this operation of God here mentioned The vse of all is First for information Vses we may here take notice of the difference betweene hypocrites and the godly in matter of godlinesse they can know nothing but the forme of it the other haue experience of the singular power of God in all the passages of holy life both in the vse of the meanes and in his preseruation Secondly for instruction we should obserue and seeke out the working of the Lord u Psal 111.2 and daily ascribe power vnto God and pray for the experience of it and that he would establish that which he hath wrought in vs * Psal 68.28.33.45 Againe it may teach vs not to despise the weake Christian for the Lord is able through his operation to make him stand And it should incourage vs all to the works of righteousnes x Heb. 11.35 seeing Gods operation is so ready to be found and for hereafter in the vse of all the meanes our faith should be in the power of God y 1 Cor. 2.5 Thus of the operation of God Through the resurrection of Iesus Christ Many are the benefits which we reape from the resurrection of Iesus Christ As first the resurrection of our bodies z 1 Cor. 15.16.20 Secondly the accomplishment of the promises made vnto the Fathers a Act. 13.33 Thirdly iustification and forgiuenesse of sinnes b Rom. 4. vlt. Fourthly a secret vertue vnto the ordinances of God c 1 Pet. 3.21 Fifthly regeneration Sixtly liuely hope of an immortall inheritance d 1 Cor. 15.14 1 Pet. 1.34 Seuenthly the power of viuification and raising of vs vp to new obedience And this last is acknowledged in this place VERS 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickned together with him forgiuing you all your trespasses THe sixt reason of the dehortation is conteined in this verse and it stands thus That which cannot helpe vs when we are in miserie nor further vs to happines when we want it is not to be followed nor rested vpon but such things are philosophy traditions and ceremonies they cannot heale the corruption of our natures nor raise vs out of the graues of sinne nor any way procure vs the pardon of our transgressions 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 we 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 happy 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 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 guilty of many sinnes The svvarmes of sinnes in vnregenerate men and he is dead in them also Naturally euery man is guilty 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 we are actually guilty of against God or men or our
know whether we be conuerted and quickned or not I answer it may bee knowen by diuers signes of these signes some agree 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 l Acts 2.41 as causeth him voluntarily to remember his euill wayes m Eze. 20.43 and iudge himselfe daily for it n Esay 4.4 mourning for his sinful life o Esay 61.2 3. 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 p Matth. 13. and longs daily after it q Iob 23. it makes them flie as the doue to Gods house and as doues to the windowes r Esay 60.8 yea their affections to it are such as heauen suffers violence ſ Matth. 11. They feele a sauour of life in the word t 2 Cor. 2.14 Christs words to them are spirit and life u Ioh. 6. Yea such is their affection to the word they can be content to receiue it with patience and much afflictions * 1 Thess 1.6 And if they obtaine a sanctuary of God they will endeauour their owne daily sanctification by it x Ezec. 37. vlt. 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 y 1 Ioh. 3.14 which they shew by their admiration of them z Isay 61.7 and by their delight in their fellowship a Phil 1.5 and by a willing communicating to them in all ready seruice b Acts 16.14.15 Heb. 6.9.10 Esay 23. vlt. and well-doing The fourth signe is their ceasing from sinne euen their daily endeauour 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 c 2 Tim. 2.19 Psal 14.6.4 Esay 55.8 Matth. 18.8 The fift signe is a holy constant desire d Esay 55.1 Matth. 5.6 after Gods fauour and remission of sinnes as the greatest happinesse reioycing 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 greate conquest and victorie in ouercomming the world and the flesh 4. The spirit of prayer and such like Vses 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 f Hos 5.4 Three sorts of men greeuously transgresse 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 Note 2. Heere is an excellent comfort to weake Christians note that the text saith quickned not 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 though 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 heere forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3. How should the consideration of this work and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead and neuer giue ouer till Christ bee 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 g Esay 35.8 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 h Tit. 2.12 And they should giue all diligence to make vp their assurance of their holy calling and election i 2 Pet. 1.10 Heb. 6.12 Girding vp the loynes of their mindes that they might trust perfectly on the grace that is brought vnto them in the reuelation of Iesus Christ l 1 Pet. 1.13 And since they are in so happie an estate they should alwaies reioyce and let their moderation of minde be knowen to all men being in nothing carefull but in all things making request vnto God with prayers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes m Phil 4.6.4.7 And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God n 1 Cor. 16.10 2 Cor. 1.14 Secondly we should exhort one another and prouoke one another to loue and good workes and not forsake the fellowship of the Saints o Heb. 10.24.25.26 praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that we might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the Saints p 1 Thes 3.12.13 Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together with Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit and power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word forgiuing as it is in the originall signifieth to acquit them gratis
1. Ceremonies vvere shadovves in diuers respects In respect of certaintie 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 shadow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shadow is darke so were the ceremonies 4. In respect of cessation a shadow 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 diuersly interpreted some referre the words to the next verse but without reason some supplie a word body and reade but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now enioyed 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 humblenesse of minde and worshipping of Angels aduancing himselfe in those things he neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increasing of God IN these two verses hee concludes against philosophie and therein specially against Angell-worship a deuice like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the Primitiue 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 deuices 4. That this course tends to the high derogation of the honour of Christ who only deserues all glory 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 another 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 runne for prizes among whom there was one they caled 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 Apostels 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 condenme them vers 19. This may teach the Ministers of the Gospell to know and keepe their bounds and the people likewise not to suffer any to beare rule ouer their consciences with their owne deuices It condemnes also the hellish pride and imperiousnesse 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 field 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 a 1 Cor. 9.24 Many receiue the grace of God in vaine b 1 Cor. 6.1 Many come neere the kingdome of God with the Scribe and yet loose c Mark 12.34 Many loose what they haue wrought d 2 Ioh. 10. Hence that exhortation Let no man take away your crowne e Reuel 3.11 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 honours of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianity to wicked men but especially this reprooueth those men that hauing runne well f Gal. 5.7 for a time suffer themselues to be hindred and so loose the prize Many are the waies the Deuill hath to hinder men in running sometimes by raising vp aduersaries g Phil. 1.29 and outward molestations h Reuel 2.10 Le ts in running sometimes he casts shame in their way and names of reproach i 1 Thess 2.2 Act. 18. sometimes he iniects tentations k Jam. 1.12 sometimes he leaues them l Gal. 5.7.9 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 m Heb. 12.1 vvhat vve must shun in running 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 heedfulnes to looke to our selues after we set out in the race of Christian
Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hypocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it ſ 2 Pet. 3.17 18. 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections t 1 Cor. 3.3 Eph. 4.30 31. 6. Spirituall pride u 2 Cor. 12.6 7. 7. Loue of ease or loathnesse to indure 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 vnsetlednesse in assurance And lastly some secret corruptions which they fauour and will not forgo The open and externall lets are 1. Want of publike powerfull meanes * Eph. 4.12 c. 2. Discord with the members of Christ x Eph. 4.16 3. Neglect of priuate meanes 4. Want of order of life y Col. 2.65 5. Vnfaithfulnesse in other bonds z 1 Pet. 3.7 6. Secret detractors and backbiters 7. Vngodly company 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 hypocrisie 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 It is the increasing of God in foure respects 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 glory Three things that make men grovv That we may increase we must looke to three things 1. That wee often purge our hearts by godly sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministery 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 wee be dead with Christ from the ordinances of the world why as though yee 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 commandments and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenesse of minde and not sparing the bodie which are things of no value sith they appertaine to filling of the flesh IN these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singulare pronesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why he condemnes them and these are six First yee are dead with Christ and therefore yee ought not to be subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were as rudiments or wayes of instructing the world in the principles of the kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sense you haue of them 4. The matter of them is light and vaine and idle ver 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In humblenesse of minde b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In not sparing the bodie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctitie 2. It with-holds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practised with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions here condemned are such rites customes or obseruations as men binde their consciences to to obserue or practise in the ciuill life of man Besides the instances in the text such are the obseruation of euill daies or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lye in a sieue or such like about women that lye in Such is the not marrying with kinred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birds or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying on the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if yee be dead with Christ In these words diuers things may be obserued 1. Here we see the necessitie of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christ or no If yee be dead with Christ 3. Note here the praise of a mortified life for when he saith if yee be dead in Christ it imports that
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous 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 burthens vpon their soules The word also notes the audacious liberty 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 proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste 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 weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste 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 be 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 necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between 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 we 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 stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth 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 yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas 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 six 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 three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
the renuing of the minde with knowledge and of the whole man with the image of Christ v. 10. Verse 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free Christ is all in all things v. 11. Verse 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercy kindnesse meeknes humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Verse 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Verse 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one body v. 15. Verse 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concernes the word in generall 2. the Psalmes in speciall For the first he propounds three things 1. the author of it the word of Christ 2. the manner of entertaining the word let it dwell in you plenteously in all wisedome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where he sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holines v. 16. Verse 16. The third thing is the end which is considered two waies First Verse 17. as the end of intention that wee aime at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our workes and so they must giue thankes to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First the 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. Verse 18. Secondly The Husbands duty is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Verse 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. Verse 20. Fourthly The duty of Parents is exprest by dehortation Verse 21. 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 duty of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 Verse 22.23.24.25 The exhortation is both briefly 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 VERSE I. IF ye then be risen vvith CHRIST seeke those things that are aboue vvhere CHRIST sits at the right hand of GOD. HItherto you haue beene 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 heauenly 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 worthinesse 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 CRIST is there in singular glorie aduanced aboue all men and Angells next in glory and power to GOD himselfe ô then how should your mindes runne vpon him and to contemplate of these things is to ascend after him Verse 2. Set your affections on things vvhich are aboue and not on things vv ch are on the earth 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 onely 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 bee traditions or worldly things or the workes of the flesh Verse 3. For ye are dead your life is hid vvith CHRIST in GOD. Now there are excellent reasons by which I may briefly 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
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 fol. 6 Of Christs sitting at the right hand of the Father fol. 6 Three benefits come by tender affections fol. 8 Three sorts of things called things on earth fol. 8 Eight reasons in generall to disswade from affecting earthly things fol. 9 Salomons reasons against the loue of earthly things fol. 10. 11 Christs reasons fol. 12 The faithfull are dead three waies fol. 13 The life of Christians is hid in diuers respects fol. 14 Who may say Christ is their life fol. 16 Of the appearing of Christ fol. 16 Six appearings of Christ. fol. 16 Threefold iudgement fol. 16 Who shall iudge who shall be iudged where the iudgement shall be and when fol. 17 The signes of the second comming of Christ fol. 18 The forme of the last iudgement 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 fol. 26 How long we must continue our sorrowes in mortification fol. 29 Why sinnes are called members fol. 30 Reasons against whoredome fol. 31 Seuen kindes of vncleannesse besides whoredome fol. 33 Remedies against vncleannesse fol. 34 The causes and occasions of lust fol. 35 What couetousnes is and the effects of it 36. 37. the signes of it 38. remedies against it fol. 39 Gods wrath vpon vncleane persons fol. 41 Iustice in God considered foure waies fol. 42 The fearefulnesse of Gods wrath set out fol. 43 The signes of Gods wrath the meanes to pacifie Gods anger and how we may know that God is pacified fol. 44. 45. 46 The markes of a childe of disobedience fol. 47 Difference betweene Gods anger towards the godly and the wicked fol. 48 The profit of remembring our naturall miserie fol. 49 A fourefold life fol. 51 How we may know when sinne is aliue and when it is dead fol. 51 A man neuer truely repents till he indeuour to be rid of all sinne and motiues fol. 53 Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it fol. 55. 56 Malice and the degrees and kindes of it 57. Reasons and remedies against it fol. 57. 58 Of blasphemie the kindes of it and reasons against it fol. 59. 60 Against filthy speaking fol. 61 Of lying reasons against it and questions answered fol. 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 fol. 64 The necessitie of the new birth fol. 66 Of the renouation of the creature in foure things and of the obedience in three things fol. 66 Rules for attaining of true knowledge fol. 67 Of the image of God in Christ in the Angels and in man 68. with their difference at large fol. 68. 69 How Christ is all in all and the comfort of it fol. 72. 73 The kindes and signes of election fol. 74 How many waies the elect are holy fol. 75 Fiue properties of Gods loue fol. 76 The kindes of mercy fol. 77 Motiues to mercy Rules how to shew mercy fol. 78 True Christian curtesie fol. 79 What humblenesse of minde is negatiuely and affirmatiuely fol. 80 Motiues to humblenesse of minde and of diuers sorts of pride fol. 80. 81 Of Christian meeknesse fol. 81 Of Long-suffering fol. 81. 82 Of forbearance the kindes and motiues and rules for the practise of it fol. 82. 83 Of forgiuing diuers questions fol. 84 To forgiue as Christ forgiues hath fiue things in it fol. 85 How loue is aboue all vertues fol. 85 The sorts and signes of loue fol. 86 Loue is the bond of perfection three waies fol. 87 Of Peace it is threefold fol. 87 How it is of God and when it rules and what we must doe to get it fol. 88 What is required in performing thankefulnes to men and what in receiuing it fol. 90 The Scripture is the word of Christ in foure respects fol. 92 Men sinne against the word six waies fol. 92 Women must seeke knowledge as well as men fol. 94 The vse of Scripture in our houses fol. 94 Of the wise vse of the word fol. 95 What we must doe that the word may dwell plenteously in vs and how we may know it doth fol. 98 Who may admonish or be admonished 99. Rules to be obserued in admonition fol. 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms fol. 101 Vnto the goodnes of the action the goodnes of the end is required fol. 102 Things are done in the name of Christ foure waies fol. 103 Six reasons why Gods children should be more carefull of their words and deeds then others fol. 104 Of giuing thanks to God fol. 105 Of the gouernment of a familie the authoritie antiquitie and vtilitie of it fol. 107. 108 Foure things in a holy liuing together in a familie fol. 108 Six things in houshold piety fol. 108 Fiue things required in the labours of a familie fol. 109 The dutie of Wiues fol. 110. 111. 112. 113 Why subiection is rather named in the Wiues dutie fol. 111 Fiue things in the Wiues subiection fol. 111 Six waies Wiues must honour their Husbands fol. 111 Foure waies Wiues shame their Husbands fol. 112 Fiue waies Wiues shew faithfulnesse fol. 112 Six waies Wiues shew feare fol. 112 Six rules for Wiues workes fol. 112. 113 What Wiues are not bound to fol. 113 What they must doe that they may performe subiection fol. 113 The Wiues comelinesse in three things fol. 114 Husbands shew their loue foure waies fol. 116 Six waies Husbands honor their Wiues fol. 116 Seauen reasons why men must loue their Wiues fol. 117 Husbands obiections answered fol. 117 Causes why men loue not their Wiues fol. 117 Of bitter Husbands fol. 118 Foure rules for curing this bitternesse fol. 118 The dutie of children fol. 121 Childrens obiections answered fol. 122 Reasons of their obedience fol. 123 The dutie of Parents fol. 124. 125 How Parents prouoke their Children fol. 126 Seruants dutie fol. 128. 129. 130. c. Fiue faults in Seruants fol. 128 Foure things in the manner of Seruants obedience fol. 129 Six waies to know singlenesse of heart fol. 132 Twelue signes of a single hearted man fol. 133 Eight signes of a single hearted Seruant fol. 133 Of the feare of God in Seruants fol. 134 What Masters must doe to get the feare of God into their Seruants fol. 134 Eight obiections of Seruants answered fol. 135 CHAPTER III. VERSE I. If yee then be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God HITHERTO of
Christian doctrine The Coherence now followeth Christian life The Apostle hath before discoursed of matters of faith now hee intends to entreat of matters of life The diuision of the Chapter and to prescribe rules of conuersation And these rules belong either to our generall calling as wee are Christians or to our patticular callings as wee are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kinde may be referred to three heads for either they concerne first the meditation of heauenly things or secondly The subdiuisions the mortification of vice or thirdly the renouation of life The meditation of heauenly things ir vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally layd down v. 10.11 and more specially opened v. 12. to the eighteenth The exhortation to the care and study of heauenly things is thus digested First it is expounded v. 1. Secondly it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependance of these words 4 Doctrine from coherence vvith former chapters with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things First that there can bee no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour a Rom. 14.23 and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God b Heb. 11.6 Secondly that the terrestriall blessednesse of man is in respect of sinne two wayes principally assaulted First with errors in opinion Secondly with corruptions in manners And against both wee should learne from the Apostle in the latter part of the former Chapter and the first part of this to bee armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiously earnest and so zealously forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seeme to be are indeed voyd of true deuotion and feruent affection to heauenly thingsc. Doct. 1 Fourthly that hee that is by faith made a new creature must resolue to be at Gods appoyntment for his whole carriage in his generall and particular calling d Ephes 2.10 Doctrines froÌ„ the coherence in this Chapter Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling hee must first be good in his generall thou mayst bee painefull and diligent but thou canst not be euery way a faithfull and sound hearted husband wife seruant childe c. till thou bee a good man or good woman in respect of grace and godlinesse And therefore wee should first seeke the righteousnesse of Gods Kingdome and it may serue for direction vnto such as chuse wiues or seruants or the like if they bee not faithfull to God how canst thou bee assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to bee amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to bee good abroad in matters of religion and then thou mayst hope to finde them by proofe and daily experience trusty and faithfull in thy Doct. 2 businesse Finally this reproues both the sinfulnesse and folly of many carnall parents and masters they neuer care so their seruants doe their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likely to hold out and prooue sound in the reformation and new obedience of their liues till they fall in loue with heauenly things and grow in some measure weary of the world and the things thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the studie of heauenly things layed downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If yee be risen with Christ A threefold resurrection There may bee conceiued to bee a threefold resurrection of a Christian The first is sacramentall And thus we rise againe in baptisme The second is corporall c Râ—uel 2.9 What the first resurrection is and so wee shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so wee must rise in this life in soule from the death of sinne or else we shall neuer bee deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he heere entreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which wee are quickned to the heauenly desires and endeauours of holy life by the vertue of the resurrection of Iesus Christ applyed vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which wee grow conformable to Christ being risen againe f Rom. 6.4.5 by which also wee taste of the powers of the life to come and are borne againe to a liuely hope of an eternall and incorruptible inheritance g 1 Pet. 1.3.4 the earnest of which wee haue receiued and shall shortly receiue the whole possession purchased h Eph. 1.14 though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian
our portion euen in this life all other things are but cast vpon vs as additaments The second may bee taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2. They cannot fence a man against any of the trials of God when the houre of tentation comes n Reu. 3.10 3. They cannot all of them redeeme one soule o Psal 49. The third reason may bee taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper p Matth. 13. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q Luk 14.17 3. To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4. The amity of the world as the Apostle saith is the enmitie of God r Iam. 4.4 1 Ioh. 2.15 and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fils the world with corruptions and sinnes Å¿ 2 Pet. 1.4 Sixtly these earthly things thus sinisterly affected may one day witnesse against vs t Iam. 5.1 c. Seuenthly many a man is damned and gone to hell for minding earthly things u Phil. 3.18 The fourth reason may bee taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them * Psal 24.1 Matt. 28.18 now why should wee turmoyle our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may bee for his glory and our good The fifth reason may be taken from the basenesse of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought cheefely to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion betweene the gaines of the world and the losse of one soule Matth. 16. it is no profit to winne the whole world and lose a mans owne soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore hee humbled himselfe Phil. 2. and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may bee taken from the example of the Lords Worthies who in all ages haue beene tried with all kinde of trials Heb. 11. and wandred vp and downe in sheepe-skinnes and goat-skinnes being destitute afflicted and tormented wandring vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place heere Seuenthly it is somewhat to perswade vs that our Sauiour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those things when hee saith that hee came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may bee mooued by the consideration of the fleeting condition of all earthly things riches haue wings x Prou. and the fashion of this world passeth away y 1 Cor. 7.31 1 Joh. 2.17 yea heauen and earth shall passe the earth with the workes therof shall be burnt vp z 2 Pet. 3.10 But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1. Of Salomon the wisest of all sinfull men 2. Of Christ the wisest of all men Salomon in his booke of Ecclesiastes is exceeding plentifull and indeede not without cause Salomons reasons against the loue of earthly things for such is the strength of the rooted loue of earthly things in many men that they had neede to bee encountred with an armie of reasons and if I single out some of the cheefest out of diuers chapters I hope it will appeare tedious to none but such as will heare no reason In the first chapter among other things these may bee noted 1. That after a man hath trauelled to get what hee can how small a portion in comparison of the whole hath hee atchieued so as hee may say to himselfe when hee hath done What now remaineth to mee of all my trauell which I haue suffered vnder the sunne a Eccl. 1.3 2. If a man could get neuer so much yet hee cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still b v. 4.5.6 The like may be shewed of the aire and water 3. All things are full of labour no man can vtter it c v. 8. And certainly many times earthly things gained answer not the labor spent about them 4. Earthly things possessed will not satisfie The eye will not bee satisfied with seeing nor the eare with hearing d v. 8. 5. A man can compasse nothing that is new for there is nothing new vnder the sunne e v. 9 10. Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse permits in the nature of man those cares that they may bee trauels to humble and breake the heart of man f v. 13. 7. The best of these will not make a crooked thing straight g v. 15. they wil not mend the peruerse manners of men a man may bee and continue vicious for all these things or for ought they will doe vnto him In the second chapter wee may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure Ch. 2.1 12. laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from satiety loathing and vexation of spirit So as hee may truely say there is no profit in them 2. In these things there is one condition to all it befalleth to the wise man as it doth to the foole h v. 14.15 3. Let a man excell neuer so much yet within a short time all will bee forgotten For all that that now is in the dayes to come shall all bee forgotten i v. 16. Fourthly when
thou hast gotten all thou canst together thou knowest not whether hee shall bee a wise man or a foole that shall enioy them after thee k v. 19. Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and greefe and their hearts take no rest in the night l v. 23. In the third chapter these further reasons may bee noted First all things are swayed with the swinge of their seasons and times Ch. 3. v. 1. 9. So as nothing is steady though bee borne and now plant and build and laugh and daunce and embrace and sow 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 too Secondly though the Lord should set the world in a mans heart yet hee might spend all his dayes and neuer know the full nature of these things m v. 11. Thirdly all things are subiect to Gods vnauoidable disposing Let man get what hee 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 n v. 14. Fourthly such is the state of the children of men that they may lose all they haue at the very place of iudgement o v. 16. Fiftly yea the verie state of mortified men in the reason of carnall men because of these oppressions and vncertainties seemes little better then the state of beasts p v. 18. In the fourth Chapter note Ch. 4.1.2.3 first that when a man hath set his heart vpon these earthly things if euer hee lose them he is filled almost with vnmedicinable teares and sorrow so as hee would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie q v. 4. Thirdly the eying of these things infatuats many a mans heart so as wee 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 r v. 8. 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 reioyce in him Å¿ v. 15.16 In the fift chapter there are also seauen other reasons First Chap. 5.8 these earthly things leade the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly hee that loueth siluer shall not bee satisfied with siluer and hee that loueth riches shall bee without the fruit thereof t v. 9. Thirdly when goods encrease they are encreased also that eate them and what good commeth to the owners thereof but the beholding of them with their eyes u v. 10. Fourthly many times the seruant sleepeth when the master can get no sleepe x v. 11. Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine y v. 12. Sixtly or else they will perish while the master looketh on z v. 13. v. 13.14.15 Seuenthly but certaine it is he can carrie nothing out of the world when hee goeth but must leaue them where hee found them In the sixt Chapter there are these reasons First Chap. 6.1 to 7. a man may haue all abundance and yet not haue a heart to vse them and so bee 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 of hauing is a prodigious madnesse a v 7. Thirdly the hauing of all these things makes not a wise man better then a foole what wants a poore man if hee know how to carry himselfe with the wise Fourthly all cannot make thee cease to be mortall For it is knowen man cannot striue with him that is stronger than he c v. vlt. In the seuenth Chapter there is this reason A man may spend all his dayes before hee can come soundly to know after many trialls what is the best vse to put these earthly things to And for honour in the eighth Chapter three things are worthy noting First a man is not Lord of his owne spirit to keepe himselfe aliue in his honour d Chap. 8 8. Secondly many men rule to their owne ruine e v. 9. Thirdly men after death are quickely forgotten They that come backe from the holy place remembreth them not long Yea a man may be quickly forgotten in the City where he hath done right f v. 10. Chap. 9.1 And in the ninth Chapter two reasons more are added First no man can know the loue or hatred of God by these things Secondly they are not gotten alwayes by helpe of meanes For the race is not alwayes to the swift nor the battell to the strong nor riches to men of vnderstanding nor fauour to the wise which makes the Atheist and Epicure conclude that time and chance commeth to all things The summe of all that Salomon can say is vanity of vanities all is vanity And now that wee haue heard Salomon let vs in the next place heare a greater than Salomon Our Sauiours reasons Our Sauiour Christ in the sixt of Matthew diuides the care of earthly things into two sorts For either men are greedily transported with the desire of getting treasures that is abundance and superfluities or else they toyle their hearts with distrustfull and distracting cares about necessaries as what they shall eat and what they shall put on From the first kinde of care he disswades with foure reasons Foure reasons against the care for superfluities First all treasures are subiect either to vanitie or violence Either the moth will eat them or the theefe will steale them g Mat. 6.19.20 Secondly these things bewitch and steale away mens hearts h v. 21. Thirdly the minding of these things darkneth the eye of the soule with greater darknesse then can be exprest i v. 22.23 Fourthly a man cannot serue God and riches k v. 24. Eight reasons against distracting cares for necessaries From the second kinde of care he dehorts with eight reasons First the life is more worth then meat and the body than rayment l v. 25. And if the Lord haue giuen the greater why should he not be trusted for the lesse Secondly God prouideth for the very foules that haue not such meanes as man hath and will he not prouide for man m v. 26. Thirdly all thy care will not adde one cubit to thy stature n v. 27. but if thou wouldest swelt thy heart out t is God only must increase thy
their owne husbands or wiues then must they begge affection of God by daily and earnest praier But in the second place vnclean persons must know that marriage alone will not serue turne but they must adde repentance for lamentable experience shewes that marriage without repentance abates not the power of lust And therefore such as would deliuer their soules from the vengeance to come due vnto them for vncleannesse whether inward or outward must seeke to God and with many prayers and teares begge pardon they must be washed from filthinesse by the bloud of Christ and the teares of true repentance Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions and therefore the Apostle vseth the word washed l 1 Cor. 6.9.11 to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a droppe or two serue turne The second sort of remedies Secondly that those that are not guilty may be preserued against vncleannesse these things are of great vse and profit First the word of God and the sound knowledge of it for saith the Lord in the second of Prouerbs If thou wilt receiue my words and hide my commandements within thee if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer and searchest for her as for treasures Pro. 2.1.3.4.11.12.16.17 then shall counsell and vnderstanding preserue thee and deliuer thee from the euill way and from the strange woman which flattereth with her words and forsaketh the guide of her youth and forgetteth she couenant of her God And hereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word m Psal 119.9 So S. Iohn speaking to the young men saith the word of God abideth in you and ye haue ouercome the wicked one n 1 Ioh. 2.14 Secondly meditation is another great preseruatiue wouldst thou remoue wickednesse from thy flesh euen all the vanities of youth then thou must remember thy creator in the daies of thy youth o Eccl. 11. vlt. with 12.1 Thou must much and often think of the Lord God that made thee not that thou shouldest wallow in the mire of these swinish pollutions Besides it is profitable to force thy heart to the often meditation of thine owne mortalitie that the thoughts of thy death may be a kinde of death to thy lusts this the Apostle Peter implies when he saith as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are here but strangers and pilgrims it would tame the violence of these hatefull lusts Also we should much ponder vpon the examples of such as haue sinned and the Lord hath fearfully visited them both for and in their sinne for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come p 1 Cor. 10.6.8.11 The third preseruatiue is daily earnest and constant praier vnto God against them And if wee feele the beginning to rise in vs we should labour for speciall sorrowes euen with griefe of heart to racke and crucifie them Lust will not vsually out of the soule if it get any footing till it be fired out with confession and godly sorrow And therefore the Apostle vseth the plâ—â—â—â—â— of crucifying the lusts of the flesh q Gal. 5.24 And that praier is a remedie the Apostles owne practise shewes for when Satan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him r 2 Cor. 12.9 The fourth preseruatiue is to walke in loue I meane Christian loue to Gods children and such a loue as hath both affection and societie and spirituall imployment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse hee doth first aduise them and that seriously to walke in loue Å¿ Eph. 5.2.3 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 withdrawne 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 be would giue direction against the whorish woman aduiseth My sonne giue mee thy heart and let thine eyes delight in my wayes t Prou. 23.26.27 The causes and occasions of lust The last preseruatiue is to auoid the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodome as the Prophet Ezechiel shewes u Ezech. 46.49 And contrariwise diligence in our callings is a notable helpe to keepe out inordinate desires and vaine thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synecdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beat downe our bodies x 1 Cor 9.27 either by abstinence or sobrietie in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keepe 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 y 1 Tim. 6.9 The like may be said of the estimation and too much viewing of apparell beautie c. The fourth is ignorance and hardnesse of heart for thus it was in those the Apostle mentions in the fourth to the Ephesians z Eph. 4.17.18 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 mindes And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the minde or tendernesse remaines in the heart lust desires both a darke house and a darke minde The fift is euill company and therefore the holy Ghost giues this rule to those that would not bee ensnared with the strange woman Walke thou in the way of good men and keepe the way of the righteous Prou. 1.20 The last is care for the flesh It is the libertie men take not only to feed themselues in contemplatiue wickednes but also to plod and cast about how to satisfie fulfill
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 g Rom. 12. neither in words h 1 Pet. 3.8 9 or deeds and to pray for them i Matth. 5. and to supply their necessities as we haue occasion k Rom. 12.19 Exod. 23.4 2 Chro. 28.8 9 13.15 2 King 6.22 Loue of brethren ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them l Psal 38.13 But I thinke the loue of brethren is principally here meant this is a fire kindled by the sanctifying spirit of God m 2 Tim. 1.7 this was intended in our election n Ephes 1.14 this proues our faith o Gal. 5.6 this nourisheth the mysticall body of Christ p Eph. 4.17 this loue is without dissimulation q Rom 12.9 2 Cor. 6.6 it is diligent labouring loue r 1 Thess 1.3 Heb. 6.10 it is harmeles and inoffensiue ſ Rom. 13.10 it woundeth not by suspitious prouocations or scandals t Rom. 14.15 it is not mercenarie 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 u Rom. 12.6 7. and manifest our compassion and fellow-feeling by counsell and admonitions * 2 Cor. 2.4 and consolations x Phil. 1.7 and alwaies of edification y 1 Cor 8.1 and by workes of mercy z 2 Cor. 8.24 auoyding contention a Phil. 2.3 and couering the infirmities one of another b 1 Pet. 4.8 Loue is the bond of perfection three vvaies Thus of the dignitie and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection three 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 only tye vertues together but it giues them their perfection mouing 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 here how we be made perfect before God but how we 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 leads vs to God who is perfection it selfe yea by loue God is ioyned to man and dwels in him The vse of all is seeing loue is of this nature vse dignitie and perfection Vse 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 reproue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blinde censures c. And thus of loue VERS 15. And let the peace of God rule in your hearts to the which also yee are called in one body and be thankefull IN this Verse he exhorts vnto the two last vertues Peace and Thankfulnes In the exhortation to peace there is the dutie and the reason The dutie in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which yee are called Secondly from their mutuall relation as members of one bodie Peace Peace is threefold internall externall and eternall Threefold peace Internall peace is the tranquilitie of the minde and conscience in God satisfied in the sense of his goodnesse a Rom. 14.17 Externall peace is the quiet and concord in our outward estate and cariage b Ephes 4.3 Eternall is the blessed rest of the Saints in heauen c Esay 57.2 the last is not here meant Of God Peace is said to be of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so we should seeke the truth and peace d Zach. 8. vlt. 2. It may be said to be of God because he commandeth it e 1 Cor. 14.31 3. Because he giueth it he is the author of it hence peace is said to be a fruit of the spirit f Gal. 5.22 and God is said to be the God of peace g 2 Cor. 13.11 1 Thess 5.23 Heb. 13.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this last sense I thinke it is meant here Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sense of the words Now all these words may be first vnderstood of internall peace with God and then God may be said to be the author of it in diues respects Hovv peace is of God 1. It may be said to be of God because he sent his Sonne to merit it Hence Christ is said to be our peace h Eph. 2.14.17 Prince of peace i Esay 9.6 Lord of peace k 2 Thes 3.16 Secondly because he sends his messengers to proclaime it and invite men to it l Esay 52.7 Thirdly because he sends his spirit to worke it m Gal. 5.22 Hovv it rules Now this peace of God is said to rule First when it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a
concerning ansvvering vnbeleeuers 1. That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2. That mortified men are the fittest to answer aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3. That euery Christian shall finde opposition yee 4. That euery Christian ought to answer for the truth apologie is the fruit not of learning or wit onely but of godly sorrow 2 Cor. 7.10 yee 5. That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoot at sinceritie 6. That it is not an easie or ordinarie skill to know how to answer well Seuen things required in ansvvering vvell for thereunto is required first deliberation hee that answers a matter before hee heare it it is folly and shame to him Secondly prayer Prou. 16.1 Hab. 2.1 3. Faith in Gods fauour and promise Matth. 10.19 Psal 119.41 42. 4. Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answer in one manner to great men in an other manner to learned men in an other to ordinarie men h Pro. 25.11 26.4.6 5. Patience 6. Humilitie 7. A good conscience i 1 Pet. 3.15 16. Thus of answering vnbeleeuers Concerning the answering of beleeuers here are these things to be obserued 1. That Christians should propound their doubts one to another Foure things concerning ansvvering beleeuers 2. That strong Christians should support the weake and helpe them and resolue them from time to time Rom. 2.19 3. It is not an easie matter to giue a gracious seasonable and profitable answer 4. That custome in gracious speech breeds by Gods blessing an abilitie to giue wise and sound iudgment aduise and resolution it is not wit learning authoritie c. that breeds this skill Thus of the exhortation Vers 7. All my estate shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow-seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians In all the words there is to be obserued first a narration as an entrance secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Pauls affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1. That religion extends it selfe to the behauiour of men euen in these more ordinarie matters of life so as men may sinne or obey euen in them 2. That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helps and obseruances 3. That piety is no enemy to curtesie it doth not remoue but rectifie it Piety doth prescribe to curtesie foure waies 1. By forbidding and restrayning the arte of dissimulation and the politike seruing of mens humors and all the base courses of flattery 2. By moderating the excesse of complements 3. By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4. By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4. Amongst Christians there may be a preheminence of affection some may beloued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1. The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2. That the affections betweene faithfull Ministers and the people should not onely be conceiued but exprest 3. That Church-gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choice of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour How can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4. Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common-wealth The first particular thing in the narration concerning Tichicus is his praises Here I obserue 1. Who commends him viz Paul And this shewes that Ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2. To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3. In what manner And here obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That he praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers 4. The particulars of his praises And they may be diuided thus Either they are common to
the flocke that depends vpon them it is not sufficient that men preach somwhere God cals 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 here 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 honour and vse in the Church we see it here in the Apostles time and it was long before also for there were Phisiâ—ions in Iosephs time n Gen. 50.2 4. Sorts of men may be reproued concerning Phisick 4. Sorts of men reproued about Phisicke or Phisitions 1. Such as totally neglect them though they haue neede to vse them yet our Sauiour Christ saith the sicke neede a Phisition o 2. Such as are waiward 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 ordinary 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 Phisition 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 ouer-passing 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 doe much good in the dangers of their patients so miserable experience shewes that popish and superstitious Phisitians doe 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 bee 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 practise 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 Wee should here learne what to doe towards such from the example of the Apostle Now if any would know more fully what is to be 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 3. Rules for our practise concerning such as vvee suspect in their profession 1. Pity them pray for them and admonish them 2. Commit not thy selfe vnto them but bee well aduised before thou conuerse inwardly with them It is true that the practise of this rule is strangly 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 concealement 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 VER 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 vers 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher vers 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. 2. 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 weakenesse but may stand with singular gifts and graces of minde to be 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 he 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
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 reade not all Gods word nor doe they reade constantly they will not wait daily at the gates of wisdome to reade 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 do 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 be collected out of that they reade 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 reade did counsell them too when they were in distresse therefore let him that readeth marke and reade 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 reade our selues but wee must cause others to reade by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2. From the coherence note that we must cause others to reade when wee haue read our selues it is vile hypocrisie for a Minister or Parent to vrge their children or seruants to reade 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 Neh. 8. Luk. 4. Act. 13. And this may assure vs 1. That publike reading is no inuention 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 Timothie which was written from Laodicea another 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 Dionysius tels of a third Epistle to the Corinthians Iacobus Stapulensis caused such an Epistle to bee printed but Catharinus could easily auouch that it was a bastard and counterfet 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 wee must reade other good bookes as well as Scriptures Thus of the 16. verse VERS 17. And say to Archippus take heed to the Ministerie 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 he was growne negligent in teaching and carelesse and idle Painfull Preachers many times grovv idle Many times it comes to passe that men that sometimes were painfull in their Ministerie doe afterwardâ— 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 beene sometimes so tired 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 doe 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 applause they set out at first with such a strife to seeme eloquent learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3. Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1. Who he is that is exhorted say to Archippus 2. The matter charged vpon him see to thy ministerie 3. The reason by which it is vrged thou hast receiued it of the Lord. 4. An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7. things 1. The sinner must be told of his sinne Leuit. 19.17 2. Such as offend publikely must be told of it publikely 3. Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie salt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may bee told of their faults it is too commonly knowne they can sinne as well as others why then should they not be rebuked as well as others Doth Archippus need to be told The Lord be mercifull to the Land and Church There bee many Archippusses in the Church of England had neede to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule-murder of many kinds 4. The people may put their Teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5. Ministers must be told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction