people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their prayses are with the Saints and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace how it can so outwardly be knowne Ans. Faith in it selfe hidden and secret doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victory ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appoynted food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name is to get Grace for then their names are written in Heauen they are knowne of Angels they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly dye their death yea a faithfull man is honoured when hee seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him and crouch to him should contemne him as certainely they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation and to be heard of amongst men Ans. It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to be allowed to liue in presumptuous sinne A good name is better them riches And Christ commandeth that our light should shine that men might see our good workes And the Apostle wils them to hold for the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proud and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ. Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue in man is eyther a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like All loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ. 2 Tim. 4.8 thirdly they loue man and so their loue is eyther to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first that the loue to Gods children is a grace supernaturall as well as faith Heereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is deriued from that pretious loue wherewith God loued Christ. Secondly we must first be ioyned to Christ by faith before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God til a man doe labor for his own reconciliation with God he can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing such like but the right loue is to loue them as they are sanctified as they are begotten of God and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Fourthly nothing can make more to the praise credit of men then faith loue the highest praise of a mans good estate is to be able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when hee heard of their riches honours c. But when hee heard of their loue to
these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation doe find the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Seuenthly we must by all holy means strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with another as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen earth and polluted our houses brought a curse vpon our Assemblies debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites a Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free pardon for filthy Ribauldry for drunken spewings and Viper-like slanders belched out against good men Fourthly many out of their ignorance know none other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rife amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Backe-biting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouerliued his prime is euery way as well filled with Enuy. And thus men are not in chaâ—itie neyther full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefely to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neyther euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the old complaints may be taken vp There is no mercy in the Land Mercifull men are taken away Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sincke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemencie before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neyther brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the Ayre sometimes it signifieth the whole vpper world that compasseth the earth sometimes for the Kingdome of Grace and the meanes thereof but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphor laid vp and expressed in the word Heauens First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very manner of dispensing of his Graces for hee makes one Grace crowne another and become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith and the impediments and discouragements of Loue. When God sees how many wayes the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his Word and Spirit
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
Sacraments The holy Apostle Saint Paul blesseth GOD for the Philippians that they did not onely make conscience of receiuing the Gospell but also of fellowship in the gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowship of the Spirit The last duty of loue is Clemencie and this stands in the right framing of our selues in respect of others and vnto the practise of clemency diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others And heere we are bound to forbeare our liberty in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the gospell Thirdly to take things in the best part Loue belieueth all things it hopeth all things Fourthly in our anger both to be short Let not the Sunne goe downe vpon your wrath and also to be more grieued for their sinne with whom we are angry than kindled against their persons as it is said of our Sauiour Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that eyther by soft answeres or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisit a peaceable curteous and tender carriage hospitality and a liberall distributing to their wants both in temporall and spirituall things a couering of their faults auoyding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to be considered first in generall we should loue them as our selues and therefore in all our dealings to doe as we would be done by we are to loue man in measure viz. as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may be referred to the foure heads mentioned 1 Pet. 2.22 First we must loue brotherly that is not as we loue our beasts or as wee loue strangers or as we loue our enemies but as we would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without fayning without hypocrisie and this is explicated to be not in word and tongue out in deedes and in the truth not onely truely for it cannot be a true loue vnlesse it arise from a holy agreement in the trueth Thirdly it must be with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride and swelling and boasting from selfe-loue when men seeke not their owne things and from euill suspicions Fourthly when it is exercised in holy things so as no affection can make vs reioyce in the wickednesse of them wee loue Fiftly when it is manifested in long-suffering and all-suffering when wee beleeue all things and hope all things Lastly wee must loue feruently and this hath in it Speedinesse Dilligence called Labour in loue Cheerefulnesse Earnestnesse and heate of affection and this is to follow after Loue and to the end it is without interruption Now because these are the last dayes wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPEL and the rules of Clemencie and that men might be kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might be a reconciliation for our sinnes and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we think it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that we might haue the life of grace in holy and heauenly and mysticall vnion and shall not we as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen As Sincerity is the life of Religion so Societie is the life of Sincerity Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue layd downe his life for vs and should not wee immitate so incomparable an example though it were to lay downe our liues one for another The second Motiue is from Commandement it is not a thing arbitrary for vs to loue our brethren as is before expressed Curtesie peaceablenes liberality society and clemency are not things we may shew or not
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance And this may serue to reprooue our great neglect of so noble a grace and it may teach vs in our praiers to remember to pray for this and in our practise to prouoke vnto loue A Cauill of the Papists must bee auoided heere For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t' is a vertue that in in the trueth of it is wonderderfull rare in the world for man is vnto man naturally a wolfe a foxe a beare a tigre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnity and louing concord is found in no calling amongst men Loue Loue is of diuers kinds there is naturall ciuill morall and religious loue it is naturall loue for a man to loue himselfe his parents kindred c. This ciuill loue that is framed in vs by the Lawes of men by authority from God whereby we are brought not to violate the rules of Iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant heere Christian loue is carried both towards God and towards men and both may be heere meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till wee first loue God and besides we are bound in our carriage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue wee beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God wee receiue them that come in his name and the loue of the world doth not raigne in vs and wee are much in thinking of God and godlinesse for we often thinke of what wee loue and wee loue the word of God and in aduersity we runne first to God for helpe denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse causing vs to hate what he hates and to obey his commandements and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies hee doth not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill neither in words or deeds and to pray for them and to supply their necessities as we haue occasion ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them But I thinke the loue of brethren is principally heere meant this is a fire kindled by the sanctifying spirit of God this was intended in our election this prooues our faith this nourisheth the mysticall body of Christ this loue is without dissimulation it is diligent labouring loue it is harmeles and in offensiue it woundeth not by suspitious prouocations or scandalls it is not mercenary for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body and manifest our compassion and fellow feeling by counsell and admonitions and consolations and alwaies of edification and by workes of mercy auoiding contention and couering the infirmities one of another Thus of the dignity and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection 3. waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it onely tye vertues together but it giues them their perfection moouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew heere how wee be made perfect before God but how wee might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leades vs to God who is perfection it selfe yea by loue God is ioyned to man and dwells in him The vse of all is seeing loue is of this nature vse dignity and perfection therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull
as they would bee for vsually if in discretion men prooue before they trust they are taxed of pride and haughtinesse yet considering the vile hypocrisie that is in many it is better to be so censured without cause then to be beguiled by men that make their religion but a cloake to their owne ends The third rule is that while they stand and fall not into open sinne thou maiest not traduce them but conceale thy dislikes till God lay them open vnlesse greater danger might ensue by the concealment for the Lord may make him sound and giue him repentance Paul doth not dispraise Demas here as he doth not commend him Thirdly we may in this man note the propertie of many hypocrites they will not be discountenanced they are vsually impudent this man thrusts himselfe into the Apostles company and will be commended to the Churches he will haue a place though it be the last place Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Hitherto of Salutations signified now the Salutations required follow and these are particular verse 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher verse 17. who is not onely saluted but exhorted or rebuked by intimation In the salutation of the Laodiceans obserue two things first the persons who are to be saluted v. 15. 2ly a speciall direction for the open reading of two epistles v. 16. The persons are the brethren in generall and Nymphas in speciall and the houshold of Nymphas Salute the brethren which are at Laodicea 1 Christian curtesie ought to haue in it a holy remembrance of absent friends 2 It is not vanitie or weaknesse but may stand with singular gifts and graces of minde to bee industrious and large hearted in the many remembrances of all sorts of Christians 3 It is profitable that men of great gifts and place should preserue their memory with others though it be but in these lighter complements of salutation for many times it may inflame much affection to godlinesse in such to whom they send their salutations 4 God hath his choice amongst men for here hee takes notice of the brethren in Laodicea onely God doth not driue in whole townes of men into the field of his grace at once for as it was then in turning men from gentilisme so it is now in turning men from profanenesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not hir house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the gospell And the Church that is in his â—omsâ— By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honour remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good Master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may try our loue to Gods children by examining our selues whether we can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the yoong and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle calls this houshold a Church we may note that a religious and well ordred familie is as it were a little Church Here in one familie is prescribed what all families should be this familie is called a church because his people were godly and the word of God was read there and prayers made to God and Psalmes sung and the yonger sort were catechized and instructed Now doe we learne from hence that our houses are Churches then these things will follow 1 That Gods worship and pietie must be set vp in them how can they be churches of God if God be not serued in them 2 All must be done there in order and quietnesse and silence for so it is or should be in the Church 3 Euill persons that are incorrigible must not dwell there but must be cast out Psal. 101. 4 The Husband or Master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ. Againe are our families Churches why then religious families are in a happy case for then God himselfe will dwell there So as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of profane housholds should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither prayer nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and rayling and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuills dwell they are very styes of vncleanesse and vnholinesse Thus of the 15 verse Verse 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise read the Epistle from Laodicea These words conteine a direction for reading 1 of this epistle and that both priuately and publikely 2 of an epistle from Laodicea In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept search the Scriptures Ioh. 5.39 and this may euidently reprooue the profane neglect of the most herein in this great light many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others thought for their credit sake they haue gotten them Bibles yet they read them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must be read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must read the Scriptures it is here set downe indefinitely of you meaning
base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed and walke as becomes the coheyre of Christ. Secondly are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their Brethren neyther to neglect their good for why should thy Brother perish nor with proud insolencie or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neare in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sincke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ. Men are said to be in CHRIST three wayes first as the Plant in the Stocke Iohn 15. secondly as the Member in the Body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes. 5.25 Dost thou aske then how thou maist get into Christ. Ans. Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the olde tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and worldly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes betweene a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to pleade interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spirituall Marriage Againe would a man know whether hee be in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man be abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and voyd of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ. Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercise of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratâ—uely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and heartie feelings wrought by the Word and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to proue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ. IT hath beene an auncient custome both in the Iewish Christian and Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Sâ—oickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace Grace This word is diuersly taken For kindnesse 2 Sam. 16.17 for abilitie to affect or perswade Psal. 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psal. 84.11 for the preaching of the Gospell Rom. 1.4 Tit. 2.12 for approbation from God Prou. 12.2 finally it is taken for the spirituall libertie that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of God receiuing the Sinner into couenant
holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue ranckes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euils which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart No wonder though men be continually surcharged with euill thoughts and most vile affections and strange euils within seeing we are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but it is infused by the Spirit of Sanctification at the same time Neyther is there any more clearer testimonie of the want of iustifying Faith then the continuall preuayling of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other beggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes we are not now vnder the Law but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man but vnto the lawlesse and disobedient meaning that so long as wee continue in our naturall estate so long wee haue this as one part of our miserie that wee are lyable to the Curses and impossible Exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST we are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses hauing no more sence of the things that belong vnto the Kingdome of Christ then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole or heathfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall tryall of Faith and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that eyther the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearefully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare eyther time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as an Helmet not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lyeth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of Gods loue in CHRIST which being once had wee should soone see an happy victory ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtayneth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the family of Abraham and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him to them he gaue power to be the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an invtterable presence doth dwell in the hearts of the Sonnes of men Ephes. 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certainetie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction euen in their carriage about the things of this life Thirdly wee might haue the sence of peace with God accesse vnto Grace wherein we might stand and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads and reioyce in afflictions c. Fourthly there is a power in Faith to put such life into the sacred Scriptures that they would be able to make
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion sinceritie and holines of life Thus farre of Loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so far from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses and such house-keeping but Hospitalitie stands in the kind entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paid againe vpon the hope of a reward in heauen and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of neede then that that is spared and kept There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercie that we can doe for others whom we loue or pittie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solace them and our selues with them This is that that Peter requires when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise all those things that cause Hope and that wee may get and increase our Hope wee must labour for First true Grace 1 Thes. 2.16 Secondly sauing Knowledge Psal. 9.10 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes. 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laid vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphor giues occasion to obserue three Doctrines First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if wee haue a comfortable euidence of them to be contented though we want other things Secondly that Hope is no common Grace in that amongst many fayre vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they dye there is of theirs in heauen before they come Heauen Here I obserue two things First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any beeing after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant yea the Doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee dye we must get holinesse both imputed or infused while wee liue Wee must be sure wee be of Gods Familie and that we are borne againe In particular we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all wee haue to buy it And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of Heauen And in as much as riches may proue a singular hinderance we should take warning and see to it that they doe not intangle vs And because in Heauen is our treasures we should set our affections there and prepare for our change and departure Giuing allowance to no sinne no not the least constantly professing and confessing Christ before men that hee may not denie vs in that day Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit they are eager after heauen and the things thereof they are like Children void of earthly carking and distressefull cares they are mercifull they loue their Enemies Secondly the meditation of Heauen serues for reproofe not onely of Atheists that would denie it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the Kingdome of heauen liuing in daily blasphemies whordomes drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children neyther is this the peculiar aduancement of some principall Saints as Abraham Dauid c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue seperate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue that Heauen is our portion and there onely must wee prouide to finde some rest and contentment yea therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here-hence informe themselues that howsoeuer Religion tyes men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to be worse then Infidels that make Religion a maske for idlenesse yet seeing our hope is not in the world therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
while you haue the light and because a man can neuer sincerely seeke the comforts of God in Iesus Christ or constantly loue the word of the Kingdome the fountaine of light but that there will be great opposition from Sathan and the World Therefore euery one that is a weary of this darkenesse of Ignorance and Vnbeleefe and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him and feares the darkenesse of Death and Hell must arme himselfe resolue and prepare and fight for his owne deliuerance putting on the whole Armour of light vsing all the meanes with Faith and diligence and then shall Gods power be made knowne in his weakenesse and the strong man armed which is the Diuell shall be cast out by him that is stronger then hee euen by Iesus Christ. At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his wayes and to auoid sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neyther besotted with vanitie nor swayed with example Fiftly hee fights against his owne flesh Sixtly hee loues the word of God Seauenthly he forsakes euill company Eightly hee mournes ouer and prayes against some speciall sinnes Ninthly he loues all the children of the light These are not all things that are wrought in man in the day his heart is changed and he deliuered but lesse then this can be in no man nor woman that is truely deliuered from the power of darkenesse Who. Doct. It is God onely that deliuers vs from darkenesse This is needfull to be considered of both that carnall men might know they can neuer see the light if they vse not the meanes God hath appoynted and that godly men might not dispayre vnder the sence of their wants for as God hath called them to the light and giuen them meanes so he is able to create light at his owne pleasure Vs. Doct. The Saints euen the dearest of all Gods Children haue beene ignorant sinfull and miserable as well as any other Hath A Question may here be asked how it can be said that Gods Children haue beene deliuered seeing they are ignorant sinfull fleshly full of afflictions and subiect to dye still Ans. They are deliuered in respect of Inchoation though not in respect of Consummation though they be ignorant yet the vayle is not whole but many pieces are torne off though they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must dye yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkensse may defend often preaching and the frequent vse of all good meanes publike or priuate This darknesse will not away with one dayes shining these clouds will not be dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words contayne the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applyed in the dayes of speciall affliction and sorrow and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that wee might bring forth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruit so may a Christian be truely translated and yet in the first instant of his conuersion hee may not shew forth all that fruit he doth desire c. In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a sinner First seperation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his old standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the old earth and also from hardnesse of heart for translating hath remouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may be said of other humours in mans nature Into the Kingdome The kingdome of God is eyther vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of Iudgement for euer It is the Kingdome of Grace by Inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Country aboue The Kingdome of
not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they goe about to perswade you to Angell-worship yet if that were granted Christ onely were to be worshipped because he made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it be yeelded that those names doe distinguish the diuers sorts of Angels and their order yet it will not follow that wee can tell their sorts as the bold Dionisius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reprooâ—e 2 For Consolation 3 For Instruction The doctrine of Creation cannot but be a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcuseable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God in the making of all those Creatures And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them And further if God made all then he knowes all and so all the sinnes of the sinner and in that he made all he hath all at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many wayes first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalâ—tie sinne labour infirmitie c. Secondly it may comfort them in the successe of Christs kingdome on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet we may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as he is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will Fourthly it must needs be a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is he that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue Fiftly the wonders of the Creation serue to shew vs how wonderfull the works of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created a cleane heart is a rare blessing for it is created also Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as he hath created the Heauens he will saue Israell though it should be as hard a worke as was the spreading out of the Heauens Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal. 139.17 Secondly in affliction we should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal. 104.31 100 13. Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3.7.10 11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles. 12.1 Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for him For him In diuers respects first as it is he onely in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And besides their changes and corruptions doe cry for the liberty of the sons of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ. Thirdly as he is heyre of all things s they are for him that is for his glory so as he is not onely
the face of God with ioy This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most grieue vs to be seperate from God If to be reconciled be our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end we should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot be hindered or altered 2. That it ariseth from no sodayne motion in GOD but is aunciently decreed 3. That we are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of this fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisedome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinitie is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if he were not God he ought not to doe it if he were not man This Doctrine yeelds vs matter of admiration of the loue of Christ if we consider what eyther hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant he that was the beginning of Gods workes repayes him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God he that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physitian to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Son of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly we should seeke the testimony of Iesu as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word he putting spirit and life into them for our particular comfort and partly by the vvitnesse of the Spirit of Adoption in the vnvtterable feelings and ioy of our hearts Reconcile The word imports a restoring of one to Amitie from which hee was by his owne fault fallen There is a three-fold estate of man there is the estate 1. of Innocency and here the man is at Amitie with God 2. of Corruption and here is mortall enmitie betweene God and man 3. of Grace and here they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-fold estate of man cleares Gods Iustice from the blame of all those plagues broke in vpon mankinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are sixe distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly he conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Priesthood Application and Conseruation to his Regall Office Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely thou art not reconciled if thou be not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to poure out thy soule in Gods sight When Christ reconciles as a Priest he poures vpon man the spirit of Compassion and Deprecation Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect to all Gods Commandements All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account As all is now corrupt with sinne God would haue it knowne hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to
that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authoritie And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should be of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to informe the consciences of the people by the testimony of the Word then by humane authoritie of what sort soeuer Fourthly in that here is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Here it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine-glorious hypocriticall silken Doctors that loued the chiefe roome and sought preheminence teachers of libertie and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracie it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then began the Church to decay in true glory when Deacons would needes be Apostles great titles haue euer beene dangerous in the Church Thus of the second Reason and the 23. Verse Verse 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimonie and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine he had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which moued him vnto this reioycing His suffering in which hee doth reioyce he amplifies by the time now and the diuers sorts of crosses he endured which he expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy euen in affliction they are cheerefull and with great encouragement they beare their Crosses and if any aske the reason why they are so glad in their affliction and trouble I answere Gods Seruants are the more cheerfull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer Thirdly that the sting is taken out of the Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world Fiftly that the way to life is such a kind of way a strait narrow troublesome way Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall be reuealed and better more enduring substance then any here they can want or loose Yea that their afflictions are to be accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation Eightly that their manifold temptations serue for great vse as for their tryall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures Ninthly that no afflictions can seperate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruans haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could be brought them I answere that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart Secondly they haue Faith in God and carry about in their hearts the warme and inflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poenae euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquilitie within themselues for no man would be hurt by his afflictions without if he would mortifie his passions within Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincere conuersation And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal. 119. For you These words may be referred eyther to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another And to thinke of the grace or prosperitie of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to be referred to Sufferings and then the sense may be for you that is for the doctrine which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the
with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not conformed to this World and Ephes. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that it is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquitie of the Gospell If the Papists will plead antiquitie let them haue recourse to the Word or if their Trumperie will not beare the tryall of this antiquitie it is because there is no truth in them and let this be a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best auncients but this is generall Ages and generations From the particular consideration â—f these words diuers things will arise First the transitory estate of the world may here be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but as a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing we haue but our turne and course vpon earth wee should not fashion our selues to this world wee should refuse to square our actions according to the lusts and humours of men let vs serue not the time nor the fancies of men but the King of times Secondly wee should looke to it that neither the cares of this world choake nor the God of this world hide or take from vs the word of the kingdome Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may we serue sinne for if any man be a seruant to sinne hee shall not abide in the house to the next world Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedome for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make me friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace be not acknowledged of the Common-wealth of Israell to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to â—ay for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their mortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trials which is to forgoe euen all for Christs sake and the Gospels if wee be put to it What great thing is it to part with that little All that wee haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abregation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may bee in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for faith to rest on to say our Fathers and forefathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voyce of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures and had a Law written in their hearts Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible â—innes which if wee could soundly considerâ— of our Obiections about their fals would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because hee doth them not that first man must pronounce them iust and then
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
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 they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt 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 and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuiâ—ing how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt reachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God and so they fight by complayning against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemie in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath been the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ. There might be great cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their own persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints aswell as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely tryall of our true loue to the brethren if we can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor cold That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simply dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee here further noted 1. That we haue the profit of the prayers and holy indeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainly it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much griefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ. In the beginning of this verse is conteined the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
insnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoint vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Satan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill societie chains them downe to a necessitie of dissolutenesse 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should doe to bring his life into order I shall profitably aduise fiue things First that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsurie whordome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life he liues in and with all heedfulnesse shunne them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature he is most prone vnto Fourthly he shall doe wonderfully profitably if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to bedistinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoid as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and praier and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe but euen pray the Lord that he would make his way plaine before our face and direct the workes of our hands and hold vp our goings in his pathes that our steps doe not slide And to this end we should euery one be peecing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy waies either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stedfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may be had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and anointeth vs in Christ doth stablish vs in him There is a sure foundation of God vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which slie for refuge to lay hold vpon the hope set before vs which hope we haue as an anchour of the soule both sure and stedfast And wee are commanded to resist stedfast in the faith And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith without wauering Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ hee is able to contemne and denie the allurements examples customes and glorie of this world hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes or limiting God for the manner or time or instruments of deliuerance he can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings The promises of God are not yea and nay but alwaies a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when he approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for of the buriall of the bodie he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guiltie before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ hee may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Certainly there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward waÌ„drings distractions after the world sudden euill propositions against God or his word or prouidence or presence or promises or peoplei mpatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions eâ—ther of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remoouing of these remainders of corruption death commonly ariseth out of the disease of someone part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but wee must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresse of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgment vnapalled these are mightie in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angells of heauen and the prouidence of God is vsually eminent towards these Now for the third might someone say what hath the Christians buriall to doe with Christ how is there any relation between them Answ. Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gratious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ. 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall wee may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondlie for instruction to be carefull to bury our sinnes but here take heed of the dissimilitude for in some things the comparison cannot hold as here in two things for first when we bury the bodies of our friends we bury them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe But let all such as feare God be otherwise minded especiallie let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if wee light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to bury with odours so should we our odours and sweet smelling praâ—ers offered vp in the mediation of Christ. And howsoeuer this worke may seeme difficult yet God many times strangely releiues our infirmities After Iezabel was cast downe and dead â—hey had not been long within but sending out to bury her they found nothing but the skull and her feete and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when wee come â—o finâ—sh our mortification we may by the strange help of God finde the body of the master gon we know not how so as wee shall not be troubled vnâ—esse it be with some skull or
feete or palme of sinne But certainely though â—his kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes. 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes â—hem the light Esay 60.1.2 3. When he cures men of discouragements and â—iscomforts vnder their crosses Psal. 41.10.6 4. When he recouers the Church from securitie or relapses either ordinary or extraordinarie Cant. 2.10.11 c. and 5.3.5 Pro. 24.15.16 5. When he incourageth men to holy duties Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Math. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsuallie wee say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here ment and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mightie power of Christ are wrought in the hearts of such as are trulie conuerted and are actuallie the members of Christ As first a holy inquirie after God Hos. 3.5 Ier. 50.4 Secondly a holy wisedome in spirituall things Iam. 3.17 Thirdly a liuely 〈◊〉 in the fauour of God in Christ. Fourthly a holy delight and meditation in the word of God Psal. 119.10.11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1. Pet. 1.3 Sixtly a holy loue of Gods children 1. Ioh. 3.14 such as is required Rom. 12.9.10.11 Seuenthly godly sorrow for sinne 2. Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1. Pet. 1.7.8 Ninthly a holy contempt of the world and sinne and sinnefull persons Psal. 15.4 1. Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnesse Hos. 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ. Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory the spirit of power of loue and of a sound minde The spirit of praier or deprecations And the spirit of reuelation Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may bee three waies considered 1. As they respect holy life in generall 2. As they respect pietie to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner 3. Things are eminent 1. That they aâ—e deuoted and consecrated to holinesse 2. That they delight and loue to be Gods seruants 3. That they haue their conuersation in simplicitie and godly purenesse For the matter they haue respect to all Gods commandements and do indeuour after inward holinesse as well as outward besides they liue by faith in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to athreefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz. the Word Praier and the Sabbath And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men Thus of holinesse of life in generall Now in respect of pietie to God it is a very resurrection through the power of Christ to bring a man to acknowledge God and his truth and glory against reason profite or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c. But especially to create in man that sinceritie of worshipping God in spirit and truth without hipocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead it is the worke of a godly man only to serue the brethren by loue Only the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence only the godlie doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God They respect not the word of God aright Nor can they loue the brethren Though they be smitten yet they will not sorrow after God And for the most part they are lukewarme without true zeale Their mindes are couered with a vaile They are without hope Neither haue all these men faith And for the want of holy duties It vsually seems euill vnto them to serue the Lord. They are strangers from the life of God They call not vpon the name of God with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ.
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
vnauoidable argument These cerenies are but shaddowes of that substance which now we haue and therefore it is a foolish thing to striue about the shaddow when we haue the substance Ceremonies were shaddowes in diuers respects 1. In respect of certainty of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shaddow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shaddow is darke so were the ceremonies 4. In respect of cessation a shaddow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ. It is added of things to come to keepe off the blow from our sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuerslie interpreted some referre the words to the next verse but without reason some supplie a word body and read but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now inioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenes of minde and worshipping of Angels aduancing himselfe in those things heâ— neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioints and bands increaseth with the increasing of God In these two verses he concludes against philosophie and therein specially against Angell-worship a deuise like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the primitue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises 4. That this course tends to the high derogation of the honor of Christ who onely deserues all glorie and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend an other 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ. Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who ranne for prizes among whom there was one they called Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz let no man beare rule ouer you then the Apostles meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condemne them vers 19. This may teach the ministers of the Gospell to know and keepe their boundes and the people likewise not to suffer any to beare rule ouer their consciences with their own deuises It condemnes also the hellish pride and imperiousnes of the popish clergie in playing the iudges ouer mens consciences at their owne pleasures seeing we haue no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power Quest. But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as iudges to assigne the crowne to them that runne well Answ. They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a feild the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth Many receiue the grace of God in vaine Many come neere the kingdome of God with the Scribe and yet loose Many loose what they haue wrought Hence that exhortation let no man take away your crowne The vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honors of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianitie to wicked men but especially this reproueth those men that hauing runne well for a time suffer themselues to be hindred and so loose the prize Many are the waies the diuell hath to hinder men in running sometimes by raising vp aduersaries and outward molestations sometimes he casts shame in their way and names of reproach sometimes he iniects tentations sometimes he leauens them by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnesse to looke to our selues after we set out in the race of Christian profession that no man take our crowne and to this end we must consider both what to shunne and what to follow
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
greiuous burthen to the soule and the worse the lesse they are felt men will not willingly suffer vniust impositions in their free-holds in the world nor should men suffer the world to impose burthen vpon their soules The world also notes the audacious libertie of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all interpreters to vnderstand these words to bee the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c. but cleane contrary with spirituall things why should wee not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the sixe reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
those things that are aboue where Christ sits at the right hand of God HITHERTO of christian doctrine now followeth christian life The Apostle hath before discoursed of matters of faith now he intends to intreat of matters of life and to prescribe rules of conuersation And these rules belong either to our generall calling as we are Christians or to our particular callings as we are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kind may be referred to three heads for either they concerne first the meditation of heauenly things or secondly the mortification of vice or thirdly the renouation of life The meditation of heauenly things is vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally laid down v. 10.11 and more specially opened v. 12 to the eighteenth The exhortation to the care and studie of heauenlie things is thus digested First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things-First that there can be no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God Secondly that the terrestriall blessednesse of man is in respect of sinne two waies principally assaulted First with errors in opinion Secondly with corruptions in manners And against both we should learne from the Apostle in the latter part of the former Chapter and the first part of this to be armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiouslie earnest and so zealouslie forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seem to be are indeed void of true deuotion and feruent affection to heauenly thingsc. Fourthly that he that is by faith made a new creature must resolue to be at Gods appointment for his whole carriage in his generall and particular calling Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling he must first be good in his generall thou maist be painfull and diligent but thou canst not be euerie way a faithfull and sound hearted husband wife seruant child c. till thou be a good man or good woman in respect of grace and godlinesse And therefore we should first seeke the righteousnesse of Gods kingdome and it may serue for direction vnto such as choose wiues or seruants or the like if they be not faithfull to God how canst thou be assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to be amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to be good abroad in matters of religion and then thou maist hope to find them by proofe and daily experience trustie and faithfull in thy businesse finallie this reprooues both the sinfulnesse and follie of many carnall paâ—ents and masters they neuer care so their seruants do their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues till they fall in loue with heauenlie things and grow in some measure wearie of the world and the things thereof Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the study of heauenly things laied downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If ye be risen with Christ. There may be conceiued to be a threefold resurrection of a christian The first is sacramentall And thus we rise againe in baptisme The second is corporall and so we shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so we must rise in this life in soule from the death of sinne or else we shall neuer be deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he here intreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which vve are quickned to the heauenly desires and endeuours of holy life by the vertue of the resurrection of Iesus Christ applied vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which we grow conformable to Christ bâ—ing risen againe by which also we taste of the powers of the life to come and are borne again to a liuely hope of an eternall and incorruptible inheritance the earnest of which we haue receiued and shall shortly receiue the whole possession purchased though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian in this work beares the Image of Christ and in him Christ riseth before our eies not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place
heere Seuenthly it is somewhat to perswade vs that our Sauour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those â—hings when he sayth that he came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may be mooued by the consideration of the fleeting condition of all earthly things riches haue wings and the fashion of this world passeth away yea heauen and earth shall passe the earth with the workes therof shall be burnt vp But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1 Of Solomon the wisest of all sinfull men 2 Of Christ the wisest of all men Solomon in his booke of Ecclesiastes is exceeding plentifull and indeed not without cause for such is the strength of the rooted loue of earthly things in many men that they had neede to be incountred with an armie of reasons and if I single out some of the cheefest out of diuerse chapters I hope it wil appeare tedious to none but such as will heare no reason In the first chapter among other things these may be noted 1 That after a man hath trauailed to get what he can how small a portion in comparison of the whole hath he atchiued so as he may say to himselfe when he hath done What now remaineth to me of all my trauell which I haue suffered vnder the sunne 2 If a man could get neuer so much yet he cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still The like may be shewed of the aire and water 3 All things are full of labor no man can vtter it And certainly many times earthly things gained answer not the labor spent about them 4 Earthly things possessed will not satisfie The eye will not be satisfied with seeing nor the eare with hearing 5 A man can compasse nothing that is new for there is nothing new vnder the sunne Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the old time that was before vs. 6 The Lord in wonderfull wisdome and righteousnes permits in the nature of man those cares that they may be trauels to humble and breake the heart of man 7 The best of these will not make a crooked thing straight they will not mend the peruerse manners of men a man may be and continue vitious for all these things or for ought they will doe vnto him In the second chapter we may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from sâ—tiety loathing and vexation of spirit So as he may truely say there is no profit in them 2 In these things there is one condition to all it befalleth to the wâ—se man as it doth to the foole 3 Let a man excell neuer so much yet within a short time all will be forgotten For all that that now is in the dayes to come shall all be forgotten Fourthly when thou hast gotten all thou canst together thou knowest not whether he shall be a wise man or a foole that shall enioy them after thee Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and griefe and their hearts take no rest in the night In the third chapter these further reasons may be noted First all things are swayed with the swinge of their seasons and times So as nothing is steady though be borne and now plant and build and laugh and daunce and embrace and sowe and loue and liue in peace yet there will bee a time to plucke vp and breake downe and weepe and mourne and cast away and hate and mourne and die to Secondly though the Lord should set the world in a mans heart yet he might spend all his daies and neuer know the full nature of these things Thirdly all things are subiect to Gods vnauoidable disposing Let man get what he can yet God will haue the disposing of it and whatsoeuer God shall doe it shall abide to it can no man adde and from it can none diminish And this God will doe that man may feare him Fourthly such is the state of the children of men that they may loose all they haue at the very place of iudgement Fiftly yea the very state of mortified men in the reason of carnall men because of these oppressions and vncertainties seems little better then the state of beasts In the fourth Chapter note first that when a man hath set his heart vpon these earthly things if euer he loose them he is filled almost with vnmedicinable teares and sorrow so as he would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie Thirdly the eying of these things infatuats many a mans heart so as we may see many a man that hath neither sonne nor daughter nor brother and yet there is no end of his trauell and he hath not the iudgement to say with himselfe for whom doe I trauaile and defraud my selfe of pleasure Fourthly a man may get much with sore trauaile and liue to see himselfe despised of him for whom he prouideth them so as they that shall come after him will not reioice in him In the fift chapter there are also seauen other reasons First these earthlie things lead the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly he that loueth siluer shall not be satssified with siluer and he that loueth riches shall be without the fruit thereof Thirdly when goods increase they are increased also that eate them and what good commeth to the owners thereof but the beholding of them with their eies Fourthly many times the seruant sleepeth when the master can get no sleepe Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine Sixtly or else they will perish while the master looketh on Seuenthly but certaine it is he can carrie nothing out of the world when he goeth but must leaue them where he found them In the sixt Chapter there are these reasons First a man may haue all abundance and yet not haue a heart to vse them and so be worse then an vntimely fruit Secondly what needs all this adoe for all is but for the mouth and nature is content with a little And therefore to haue a soule so vnsatiably greedy
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
when he should once for all accomplish his redemption for vs besides he hath already promised to acquite vs in that day and it hath been often confirmed both in the word and the sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeliefe to doubt his terror What though he be terrible to wicked men yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy what should we feare him iudging in his power when we haue felt saluation in his name besides the manner of the iudgement shal be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the iudge will not be transported with passion or spleen nor will he condemne thee to satisfie the people and besides there shall be nothing remembred but what good thou hast sought or done And not the least goodnesse but it shall be found to honor and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shall particularly declare Gods euerlasting loue to them and recite the praises with his owne mouth of all that hath been good in thy thoughts affections words or works throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee too by an irreuocable sentence And so we come to the second appearance viz. the appearance of christians in glory Then shall ye also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of their bodies after the resurrection is threefold For first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust For this mortall then shall put on immortalitie Secondly they shall be incorruptible That is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie For though it be sowen in weakenesse yet it shall be raised in power though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruption Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirablie glorified and perfected that by the mighty working of Gods spirit they shall be as able to liue without sleep meat mariage or the like as now the Angells in heauen are and besides they shall be so admirably light and agile and swift that they shal be able to go abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth The glory vpon the soule shall be the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioies and pleasures for euer more And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuerse vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as he is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be enlightned to know in som comfortable measure and that we might be able with more life affection to meditate of the exceeding riches of this glory and inheritance to come Our hearts are naturally herein exceeding both dull and blind maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of sathan and the deceitfulnesse of sinne and too much emploiment and care about earthly things But a christian that hath so high a calling and hopes for such a glorious end should not alow himselfe in that deadnesse of heart but as he gaineth sence by praier in other gifts of grace so should he striue with importunity and constancy wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable ability to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation and without murmuring or grieuing to endure hardnesse and temptations in this world For they are but for a season though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to be reuealed though we might be dismaied while we looke vpon our crosses and reproaches and manifold trialls yet if the Lord let vs haue accesse vnto this grace to be able soundly to thinke of the glory to come we may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory we shall shortly enioy when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christ Yea what were it to loose not some of our credits or our goods but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage at the time when Christ shall come in the glory of his father to giue vnto all men according to their deeds Besides we must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether we can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with And then if we can suffer with him we shall raign with him and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bounty and bowells of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honor them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicity for euer Fourthly
zeale that spends it selfe in rayling and fiery reproches railers seldome stand long 11 Or an ignorant bold zeale such as was in the Iewes Or lastly a selfe conceited zeale when men trust too much to themselues and their owne iudgements True zeale hath in it 6 things 1 The affections of worship and spirituall compassion it will not rest in the bare worke done either of pietie to God or spirituall mercy to men it cannot bee cold or lukewarme in praying hearing preaching admonishing c. 2 An ardent loue to such as feare God shewed by desire mourning and seruencie of minde towards them 3 An vtter hatred of the wickednesse and profanenesse of the world with a willingnesse to shew and maintaine according to a mans calling a spirituall oposition against it 4 An affectionate desire after Gods house and the puritie of it thus the zeale of Gods house should eate vs vp 5 A great wrestling within a man against the corruptions of his owne nature expressed by indignation sorrow confession strong cries to God and reuenge vpon the flesh 6 The couetting of all spirituall things as the best things in the world Lastly obserue that he saith much zeale or great zeale which sheweth that men ought to thriue in zeale aswell as in other graces howsoeuer the world iudge of it only let men looke to themselues according to the former rules that they deceiue not themselues nor the world For you and for them of Laodicea and Hierapolis I will not trouble the Reader with the topographie of these townes it is out of question they were neere bordering cities Only obserue here 3 things 1 That the care of faithfull teachers and their desire to do good extends to other Churches also hence they are compared fitly to starres that giue light not only to the orbe in which they are but to places further of and this good Ministers may do by praier example of faithfulnesse and diligence or by counsell or writing or confirmation of doctrine by preaching as there is occasion And this shewes the worth of painfull and sincere Teachers they are a great benefit to the whole countrie where they liue and therefore they should be protected and incouraged by all them that would be accounted louers of their countrie 2 That Ministers owe a speciall loue and care to the neighbour Churches for as neerenesse of habitation increaseth the strength of ciuill bonds so should it much more in spirituall 3 That the care of other Churches should not cause men to neglect the stocke that depends vpon them it is not sufficient that men preach somewhere God calls for an account of their stewardship in their owne charge they must tend their owne heards he were a strange Husbandman that would plow his neighbours field and let his owne lie vntilled it is vile corruption to be intent when we labour for others and remisse when we labour for our owne people Luke the beloued Phisition There is some adoe amongst Interpreters who this Luke should be but I incline to them that thinke it was Luke the Euangelist but whosoeuer it was three things may be heere obserued 1 That the Church of God hath alwaies consisted of men of diuers callings so as no lawfull calling is excluded nor yet any only taken 2 That Phisicke hath beene of ancient honor and vse in the Church wee see it here in the Apostles time and it was long before also for there were Phisitions in Iosephs time 4 Sorts of men may be reproued concerning Phisicke or Phisitions 1 Such as totallie neglect them though they haue neede to vse them yet our Sauiour Christ saith the sicke neede a Phisition o 2 Such as are wayward and will not be cured that is such as through impatiencie will not be ordered by this meanes in the manner they should be 3 Such as put their whole trust in Phisicke as Asa did neglecting to seeke vnto God for helpe yea it is to be noted in Asa that his disease being but ordinarie yet to neglect the Lord in it was a great sinne for though God hath allowed Phisicke as an helpe yet it was neuer his meaning to robbe himselfe of his owne glory 4 Such as will out of pride and nicenesse be tampering with their bodies in phisicke when there is no need contrarie to that of our Sauiour Christ the whole neede not the Phisitian Now in as much as many times it is manifest phisicke doth no good to the diseased we are to vnderstand three things first that this may be the fault of carelesse and ignorant Phisitians 2 That as we grow monsters in the world by sinning ouerpassing the deedes of the wicked so the Lord sometimes by bringing in strong and new diseases doth ouerpasse the skill of the Phisitians 3 God for sinnes or triall may restraine the blessing vpon the meanes which else would be auaileable The third thing I note is that the holy Ghost giues this praise to a godly Phisitian importing that a Phisitian should be a man sound in religion and zealous for the truth and knowne and beloued in the Church for as it is certaine godly and religious Phisitians may do much good in the dangers of their patients so miserable experience shewes that popish and superstitious Phisitians do exceeding much hurt by working vpon those opportunities to seduce and peruert men And Demas This is that Demas that afterward forsooke Paul and imbraced this present world from the consideration of whose estate wee may obserue three things 1 That the vices of men by the profession of the truth may be restrained when they are not cured This mans loue of the world was in him when he was at the best but it was curbed and held downe and so it is with many hypocrites and therefore men should be warned and looke to themselues that they be not deceiued by taking the restraint of the outward practice of some euill for the true mortification of them It is many times a great hand of God vpon vnsound hearted men that at their best they are seene into and not greatly esteemed it seemes it was so with this man for if we marke it the Apostle not only reckons him in the last place but he names him also without any manner of praise as if he would import that hee durst not commend him to the Churches We should here learne what to doe towards such from the example of the Apostle Now if any would know more fully what is to bee done and how they should carry themselues towards such as they iustly doubt and feare not to be right though they make profession there are three rules to be obserued 1 Pitty them pray for them and admonish them 2 Commit not thy selfe vnto them but bee well aduised before thou converse inwardly with them It is true that the practise of this rule is strangely censured when those kinde of people perceiue themselues not to be regarded so much
of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must read the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein yoong men must studie in the word Psal. 119 10. so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18.27 what should I say euery good man must read the scriptures Psal. 1.2 The vse may be to stirre vs vp to doe it and to do it constantly for the same word of God that requires it to be done shewes it should be done frequently we must read all the daies of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal. 1.2 they read 4 times a day Nehem. 9.4 And the rather should we be excited to this daily reading of the word considering the profit comes therby it would exceedingly comfort vs Rom. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal. 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we read not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Q. But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading I answer diuersly 1 Some men are poysoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2 Many seeke not a blessing by prayer whereas it is certaine the flesh will not of it selfe sauor the things of the spirit 3 Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal. 25.9 4 Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5 Men read not all Gods word nor doe they read constantly they will not waite daily at the gates of wisdome to read seldome or by starts and here and there will doe little good 6 One great cause of not profiting is the not seeking of the law at the Priests mouth that is want of conference and propounding of doubts 7 In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8 In reading men doe not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might bee collected out of that they read for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they read did counsell them too when they were in distresse therefore let him that readeth marke and read for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1 That it is not enough to read our selues but wee must cause others to read by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2 From the coherence note that wee must cause others to read when wee haue read our selues It is vile hypocrisie for a Minister or Parent to vrge their children or seruants to read the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised adde for the further confirmation hereof these places Deut. 31.11.12 Neb. 8. Luk 4. Act. 13. And this may assure vs 1 That publike reading is no invention or ordinance of man 2 That the people of God haue found in all ages great need of this helpe and therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1 Theophylact thinkes it was the first epistle to Timothy which was written from Laodicea an other towne of that name not this Laodicea before mentioned 2 Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionisius tells of a third epistle to the Corinthians Iacobus Stapulensis caused such an epistle to be printed but Catharinus could easily aâ—ouch that it was a bastard and counterfeit 3 Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that we must read other good bookes aswell as Scriptures Thus of the 16 verse Verse 17 And I say to Archippus take heed to the Ministry which thou hast receiued in the Lord that thou fulfill it These words concerne the Colossean preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely hee was growne negligent in teaching and carelesse and idle Many times it comes to passe that men that sometimes were painefull in their Ministry doe afterwards grow slacke and negligent 1 Sometimes from very discouragements from their people either because they profit not or because they weary their teachers with indignities and wrongs thus the very Prophets haue been sometimes so tyred that they could haue been almost willing neuer to speake more in the name of the Lord. 2 Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to do then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne
wisedome and circumspection Quest. How should they shew it that they did remember his bondes Answ. 1 By praying for him to God 2 By shewing like patience vnder their Crosses 3 By constant profession of the doctrine he suffred for 4 By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5 By supplying their wants 3 As any haue been more gratious so they haue beene more streitened and opprest by the wicked 4 The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5 The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace he meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1 That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2 That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thinges 1 Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2 Be sure you loose it not neuer be without it matters not though ye loose some credit or wealth or friends c. so you keepe grace still with you 3 Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Lattin coppies read Missa ab Epheso But the greeke coppies generally agree that it was from Rome But it is no great matter for the certainty of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The substance of all Theologie exprest briefly in this Epistle as is manifested by instance The Precepts of life The Epilogue Verse 1.2 Verse 3. Verse 4.5 Verse 5.6 Verse 7.8 Verse 9.10.11 Verse 12.13.14 Verse 15 16.17 Verse 18.19.20 Verse 21.22 Verse 23. Verse 28. Verse 29. Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timâ—theus our Brother Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell Verse 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and tâ—uely knew the grace of God Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ. Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfiâ—led with knowledge of his wiâ—â— in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please hiâ— in all things being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light Verse 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes Verse 15. Who is the Image of the inuisible God the first borne of euery creature Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Verse 17. And he is before all things and in him all things consist Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things he might haue the preeminence Verse 19. For it pleased the Father that in him should all fulnes dwell Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers enemies because your mindes were set in euill workes hath he now also reconciled Verse 22. In the body of his flesh through death to make you holy and vnblameable and without fault in his sight Verse 23. If ye continue grounded and stablished in the faith and be not moued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Mâ—nister Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my â—lesh for his bodies sake which is the Church Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus Verse 29. Whereunto I also labour and striue according to his working which worketh in me mightily A Description of the Author of this Epistle Phil. 3.5 Acts 23.6 Acts 22.3 Phil. 3. Titus 1.12 Phil. 3.6 Gal. 1.13.14 1 Tim. 1. Acts 8.9 Act 22.26 1 Tim. 2. 2 Cor. 6.