5. Phil. 2. Foure things make glory vaine and to be heard of amongst men Ans It is not simply a sinne to seeke an honest report amongst men let them contemne their names that meane to bee allowed to liue in presumptuous sinne A good name is better then riches And Christ commandeth that our light should shine that men might see our good works And the Apostle wils them to hold forth the light of the word of truth in the middest of a crooked and froward generation But glory is then vaine first when it is sought in vaine things secondly when men seeke praise for the shew of that that is not thirdly when they make it the chiefe end of their actions fourthly when it makes men proude and vicious otherwise it is an honest ioy that comes of a good name and a reason to beare many crosses in other things patiently where men may support themselues with this comfort of a good Name And of your Loue to all Saints HItherto of Faith by which wee embrace CHRIST the head Now it remaines that I entreate of Loue by which we embrace the SAINTS the members By the one wee are ioyned to Christ by the other to the members of Christ Iohn 3.17 Loue is either in God or in man In God it is an Attribute in man an Affection or a quality in the affection Loue is a vice three waies Loue in man is either a vice or a grace It is a vice when it is set vpon a wrong obiect or is disordered and that three wayes first when wee loue things vnlawfull as Sinne secondly when wee loue things lawfull but too much as the World thirdly when Loue is turned into Lust and so is the mother of Fornication Adultery Incest and such like As Loue is a grace for I omit bare naturall affections It is onely in the Saints and so they loue first God and Christ as the fountaines of all Naturall and Supernaturall blessings secondly they loue the meanes of communion with God and Christ and thus they loue the word of God Psalme 1.2 and thus they loue the second appearing of Christ 2. Tim. 4.8 thirdly they loue man and so their loue is either to all men to their enemies or to the Saints Of this last heere Concerning this loue to Gods children if the coherence and the generall consideration of the words be obserued seauen things may be noted first Concerning loue 7. things may be noted from the coherence that the loue to Gods children is a grace supernaturall as well as faith Hereby we know that we are translated from death to life because wee loue the brethren And againe Let vs loue one another for loue commeth of God and euery one that loueth is borne of God Hence it is called The loue that God hath in vs. Yea it is Obseruat 1 deriued from that precious loue wherewith God loue Christ Secondly we must first be ioyned to Christ by faith 1 John 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 before wee can get any sanctified affection to man all humane affections in carnall men want their true comfort profit and constancie because they are not seasoned by faith in God till a man doe labour for his owne reconciliation with God he Obseruat 2 can neuer get a sound affection to Gods children nor reape the heauenly priuiledges of communion with Saints Thirdly to loue Gods children for any other respects then because they Obseruat 3 are Saints is a meere Naturall affection not a Spirituall grace a wicked man may loue a childe of God for his profit pleasure or credit sake for his company sake or for his amiable qualities in conuersing and such like but the right loue is to loue them as they are sanctified as they are begotten of God 1 Iohn 5.1 and for Spirituall respects and thus hee that giueth a Disciple a cup of cold water in the name of a Disciple shall not loose his reward Math. 10.41.42 Fourthly nothing can make more to the praise and credit of men then Obseruat 4 faith and loue the highest praise of a mans good estate is to bee able to shew that he beleeueth his owne reconciliation with God and that he loueth Gods children He doth not say he was glad at heart when he heard of their riches honours c. But when hee heard of their loue to the Saints and their faith in Christ 1 Thessal 3.6 The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to another Fiftly whosoeuer doth actually beleeue doth actually loue they are inseparable Obseruat 5 companions Faith worketh by loue Galat. 5.6 Ephes 6.23 1 Tim. 1.14 Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seede giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that Obseruat 6 saith he is in the light and hateth his brother is in darkenesse vntill this time And 1 Iohn 2.9.10 1 Iohn 3.16 Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truely loues any Saint and Obseruat 7 therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of all these obseruations briefly follow first heere is reproofe Vses and that first of such wicked wretches as can loue any but the Saints these are in a wofull and damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them 1 Iohn 5.1 but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not beloued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the manner of our affection viz. for what wee loue other For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two waies
couering of their faults auoiding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to bee considered Math 19 19. 22 39. Foure things in the manner of our loue 1 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in generall we should loue then as our selues and therefore in all our dealings to doe as wee would bee done by wee are to loue man in measure viz as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may bee referred to the foure heades mentioned 1 Pet. 2.22 First wee must loue brotherly that is not as we loue our beasts or as wee loue strangers or as wee loue our enemies but as wee would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without faining without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is explicated to bee not in word and tongue but in deedes and in the truth not onely truely for it cannot bee a true loue vnlesse it arise from a holy agreement in the truth Thirdly it must bee with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement Phil. 1.9 secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride 1 Corinth 4 21. and swelling and boasting from selfe loue when men seeke not their owne things 1 Cor. 13.4.5 and from euill suspitions Fourthly when it is exercised in holy things 1 Cor. 13.6 so as no affection can make vs reioyce in the wickednesse of them we loue Fiftly when it is manifested in long-suffering and all-suffering when we beleeue 1 Corinth 13.7 all things and hope all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly wee must loue feruently and this hath in it Speedinesse a Prou. 3.28 Diligence b 1 Thes 1 13. called Labour in loue c Heb. 6.10 Cheerefulnesse d 2 Cor. 9.17 Earnestnesse and heate of affection and this is to follow after Loue e Galat 5.13 1 Thessal 3.12 and to the end it is without interruption f Ephes 5.2.3 Motiues Math. 24. Now because these are the last daies wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPELL and the rules of Clemencie and that men might bee kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue From example The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might bee a reconciliation for our sinnes 1 Ioh. 4.9.10.11 and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we thinke it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that wee might haue the life of Grace in holy and heauenly and mysticall vnion and shall not wee as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen Note As Sinceritie is the life of Religion so Society is the life of Sinceritie Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue laid downe his life for vs 1 Ioh. 3.16 and should not wee imitate so incomparable an example though it were to lay downe our liues one for another From Commandement The second Motiue is from Commandement it is not a thing arbitrarie for vs to loue our brethren as is before expressed Curtesie peaceablenes liberalitie society and clemency are not things we may shew or not shew at our pleasures but they are necessarie such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. Iohn 13.34 As I said to the Iewes whither I go can ye not come so to you also I say now a new commandement giue I you that ye loue one another euen as I loued you Hee shewes here that whereas they might be grieued that they should loose Christs bodily presence he had appointed them a course for their solace and that was instead of Christ as fellow-members in Christs absence in the world to striue by all meanes to delight themselues in louing society one with another And this Commandement he calls a new Commandement not in respect of the matter of the duty for that was alwaies required but in respect of the forme of obseruing it for the old generall rule was That thou shouldest loue thy neighbour as thy selfe but now that forme as I haue loued you hath in it somthing that is more expresse and for the incomparable sufficiencie of the president is matchlesse and more full of incitations to fire affection Againe the person that giues it and the time is to be considered I now giue this commandement Men are vsed that haue any sparks of good nature in them to remember and carefully to obserue the last words of their dying friends especially
and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humorous men would then bee ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples modest and humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods seruants in his life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaimed to be the best part of a Kings title Psal 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to bee Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can only purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision u Rom 14.8 sometimes to Magistrates x Rom. 13.4 yea sometimes to Women y Rom. 16.1 sometimes to a speciall calling or sort of Church officers z Phil. 1.1 1 Tim. 3.8.12 sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painefull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that hee that receiueth one of them in Christs name shall not be without his reward * Mar. 9.35 with 37. Besides Christ saith of them that where hee is there shall his Deacon or Seruant bee and his father will honour him though the world doe not a Iohn 12.26 Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly wee may see what power these Deacons haue Math. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice b Mark 9.35.36 Secondly they must follow their Master Christ in doctrine in life and in sufferings c Iohn 12.26 Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God d 2 Cor 4.1.2 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle e 2 Cor. 3.2.3 Thus of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words f Prou. 6.23 To this end wee should vse wisedome and truth and meekenesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and meekenesse to auoide passion for anger is a great darkener We should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe doth here first declare their praises and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust praises especially when we are to speake of their faults for that will shew that we are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is either in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue Secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children bee not in vs wee haue not faith g Gal. 5.6 nor the Spirit of God for Loue is the fruit of the Spirit h Gal. 5.22 2. Tim. 1.7 nor the Seale of our Election i Ephes 1.4 nor a pure heart or good conscience k 1 Tim. 1.5 nor strength to holde out against errours
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanenesse of the world take heede of rash censuring and the customary liberty of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that one great way of triall of sinceritie is by the constant vprightnesse of their hearts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what we should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men
the godly so shall they bee like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers 24. Though bee that fall yet hee falls not finally nor totally for hee is not vtterly cast dâ—â—â—eâ— and besides there is an vpholding prouidence of God in all the falles of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers 27. Though they doe yet their seede shall be cut off Obiect 9. But some wicked men are strong yet and in their seede spread also Sol. Vers 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Vers 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if we would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. Wee must trust in the Lord and doe good vers 2.3 3. Wee must delight our selues in the Lord and not place our contentment on earthly thinges vers 4. 4 Wee must commit our wayes to God Vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. Wee must speake righteous things and get the Law into our hearts vers 30.31 9. Wee must keepe our way and waite on GOD and not vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church vers 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feete a Ephes 1.22 Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Sympathie Audience Aduocation Vnion The benefits flow from Christ as the head of the Church and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church b Ephes 5.27 Secondly Sympathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill c Math. 18.5 25.40.45 Heb. 2.17 4.15 Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our mysticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annointed Kings Priests and Prophets in their kinde as well as Christ and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World d Math. 28. The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit e 1 Cor. 15. and Light for Christ is the Fountaine of all true Wisedome f 1 Cor. 1.30 the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. Our head is more glorious then all politicall heads The politicall Head is the glory of the World and the misticall Head is the glory of the Church yet the misticall Head excells the politicall many wayes For 1 CHRIST is the Head of such as are not together in the being of Nature or Grace 2 CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what hee doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that hee bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwells the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is thus fitted so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lie hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted in an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant g Psal 26.5 Acts 19.32.40 sometimes for the faithfull in heauen h Ephes 5.27 sometimes for Christians on Earth i 1 Tim. 3.15 Acts. 5.11 and this not alwaies in one sense sometimes for the Pastors of the Church and Gouernours as some thinke Math. 18.17 sometimes for the People and the Flocke k 1 Pet. 5.2 Act. 20. â—8 sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Math. 16.18 Ephes 1.23 and 5.23 And so here The Church of Christ is glorious in three praises 1 She is One. l Râ—â— 2.18.12 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of Writers both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seuen yeeres Weeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER Corrected and amended 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by E. G. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1617. TO THE RIGHT HONORABLE EDWARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honourable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the bookes of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred body of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue The substance of all Theologie exprest briefly in this Epistle as is manifested by instance the second Loue or what we must doe So the Apostles diuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tells them what they must beleeue and in the two last what they must doe Now faith lookes either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glory of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workemanship of God making all things of nothing euen the very Angels as well as men and other creatures Of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20.22 14 15. His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. His priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office standeth in two things 1. Expiation of sin 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdom in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ The couenant followeth which is considered both in it selfe and in the seales of it Though the couenant of workes be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministery of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the body of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19
first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion Note sinceritie and holinesse of life Thus farre of loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may bee the better conceiued two things would be weighed first what things ought to be found in our loue What things ought to be in our loue Seauen things ought to be shevved in our loue Rom. 12.15 secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in it these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly Tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberalitie sixtly Society seuenthly Clemencie Concerning these three last duties or branches of Loue it will bee expedient to adde something for further explication of them Liberalitie Liberalitie is required and it standeth of two maine branches first Hospitalitie and then the workes of mercy Hospitalitie is required in these places Rom. 12.13 Wicked hospitalitie 1. Tim. 3.2 1. Pet. 4.9 Heb. 13.2 But this dutie stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so farre from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses True hospitalitie and such house-keeping but Hospitalitie stands in the kinde entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are either in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deedes Rom. 12.13 Leuit. 25.26 Luke 6.35 that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paide againe vpon the hope of a reward in heauen 1 Cor. 8.3.8 and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate 1 Tim. 6.18.19 men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of need then that that is spared and kept Spirituall mercie There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercy that we can doe for others whom we loue or pittie Societie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solâ—ce them and our selues with them This is that that Peter requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 17. Rom 12 11. when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but wee should both intertaine a brotherly fellowship that is society with thâ— brethren and loue it too This was their praise in the primitiue times Acts 2.42 that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the Sacraments The holy Apostle Saint Paul blesseth God for the Philippians that they did not onely make conscience of receiuing the Gospell Philip 1 5. Phil. 2.1 but also of fellowship in the Gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowshippe of the Spirit The last dutie of loue is Clemencie and this stands in the right framing of ourselues in respect of others and vnto the practise of clemencie diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others 1 Pet 4 8. And heere we are bound to forbeare our libertie in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate Genes 13.18 Rom. 14.15 now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the Gospell Thirdly 1 Cor. 13 7. to take things in the best part Loue belieueth all things it hopeth all things Fourthly Ephes 4.16 in our anger both to be short Let not the Sunne go downe vpon your wrath and also to be more grieued for their sinne with whom wee are angrie Ephes 4.16 then kindled against their persons as it is said of our Sauiour Marke 3.1 Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that either by soft answeres Pro 15 1. 1 Cor 6.7 Gen 13.18 6. Mat 17.25.26 Rom 12 21. Ephes 4 31. or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisite a peaceable curteous and tender carriage hospitalitie and a liberall distributing to their wants both in temporall and spirituall things a
if they charge not many things Why these are the last words of Christ the night before his death euen this one thing hee doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences From profit Philip. 2.1 prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not onely all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts foorth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we haue boldnesse in the day of iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with an other as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking Heb. 10.25 inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world The defects of the common Protestants loue with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen and earth polluted our houses brought a curse vpon our Assemblies and debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites at Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rise amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Back-â—iting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefly to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neither euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neither brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the ayre a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victorie it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by
this life it stands of two parts the first is our deliuerance from the power of Darkenesse and the second is our translating into the kingdome of CHRIST A sixe-folde darkenesse in euery vnregenerate man Darkenesse This Darkenesse imports the miserie of vnregenerate men from which the Children of God in the daies of Redemption are deliuered and it notes not onely the darkenesse of Gentilisme proper to the Pagans of that time but also the darkenesse of Sinne of Ignorance of Infidelitie of Aduersitie of Death and of Hell for euery vnregenerate man is couered with a sixe-fold darkenesse First the darkenesse of Sinne a Rom 13.13 Secondly the darkenesse of Ignorance which as a vaile couers all flesh b Iohn 8.12 Esay 25.8 2 Cor 3.17 Thirdly the darkenesse of Infidelitie for as there is the light of Faith in the regenerate so there is a darkenesse of vnbeliefe that possesseth euery vnregenerate man All men haue not Faith it is the gift of God both the Prophets and Apostles haue complained Who hath beleeued our report c Esay 13.1 Rom 10.16 Fourthly the darkenesse of Aduersitie d Esay 8.22 miseries of all sorts breaking in vpon the soule body state and names of men Fiftly the darkenesse of Death for Death is the house of Darkenesse and this is the wages of Sinne e Psal 88.12 Lastly the wicked man is in danger of vtter darkenesse euen of the darkenesse of hell Out of all this we may see the extreame miserie of all carnall persons vpon whom the Kingdome of darkenesse breakes in and preuailes so many waies and therefore accursed is their misery that can liue in this estate without sense or remorse or feare If Securitie as a wretched Lethargy had not ouergrowne mens hearts how could they eate drinke sleepe marry giue in marriage c. when they finde themselues in the power of such fearefull and horrible darkenesse Power This darkenesse gets power and preuailes ouer the world by the vnwearied labour of the Prince of darkenesse who as hee seduced our first Parents to extinguish the faire light in which they were created whence flowed an vniuersall darkenesse vpon all mankinde so doth hee still as God of the vnregenerate world worke effectually in blinding mens mindes more and more that the light of the Gospell might not shine in their hearts both by hindering by all the waies hee can the meanes of light and by leading man on from sinne to sinne till custome haue worne out sense and bred a very liking of darkenesse more then the light And thus poore man runnes from darkenesse to darkenesse and from dungeon to dungeon till hee fall vnto the euerlasting dungeon of vtter darkenesse and this would be the end of all flesh were it not that God of his infinite mercie hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darknesse Deliuered Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse wherein naturally hee is for while he so continueth he knoweth not whither he goeth f Iohn 12.35 1 Iohn 2.11 he hath no fellowship with God g 1 Iohn 1.5 his deedes are all euill h Ioh 3.19.20 his ignorance will not excuse him i Iohn 1.5 yea it will bee his condemnation k Iohn 3.19 his feete treade not in the way of peace l Luke 4.79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath deliuered vs. Here are foure things 1. What deliuered 2. Whom vs 3. When hath 4. Who viz. God the Father Deliuered The originall word doth not signifie onely to let out or lead out or buy out but it noteth forcibly to snatch out Man is not gotten so easily out of Sathans hands nor will the World and Flesh let him goe without force or without blowes Quest Quest What must wee doe that wee may be deliuered from this power of darkenesse Ans Ans Beleeue in Iesus Christ who is the true light m Iohn 8.12 Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ seeke this knowledge To this end attend vpon the preaching of the Gospell by which life and immortalitie are brought to light m Iohn 8.12 And because this Sonne doth not alwaies shine Walke in the light while you haue the light n Iohn 12.35 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 Vnbeliefe 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 Nine things in euery one that is deliuered from darkenesse First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his waies and to auoide sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neither 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 praies against some speciall sinnes Ninthly hee 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 hee deliuered but lesse than this can bee 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 may know they can neuer see the light if they vse not the meanes God hath appointed and that godly men might not despaire vnder the sense 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 Quest 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 Ans They are deliuered in respect of Inchoation though not in respect of Consummation though they bee ignorant yet the vayle is not whole but many pieces are torne off though
thinges are to be noted 1. the persons yee 2. the time are 3. the manner set downe negatiuely without hands 4. the form of it affirmitiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumsion a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuification raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a two fold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14. 15. concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea he spoyled the Diuels and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16 to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16. 17. Secondly against philosophie v. 18. 19. Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1. the thinges which are named to be abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the body is Christ In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of mindes 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in there fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall body of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to bee a depth in them Sol. Hee confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenesse of minde 3 In not sparing the bodie But yet he censures them two wayes 1. It is but a shew all this 2. It with-holdeth the honour due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second Chapter VERSE I FOr I would yee knew what great fighting I haue for your sakes and for them of Lâ—odicea for as many as haue not seene my person in the flesh FOr I would ye were throughly informed of it what greate care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but onely heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Verse 2. That their hearts might bee 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 Greate are the benifits which you and all those that belieue in your parts receiue from our paines in the Gospell for heereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Versâ— 4. And this I say least any should beguâ—le you with inticing words Vâ—rse 5 For though I bee absent in the flesh yet am I with you in the spirit reioâ—cing and beholding your order and the steefâ—stnesse oâ— your faith in Christ Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD so walk ye in him Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whome are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner
there owne flesh they fight by renouncing the world and the care or confidence in wordly hopes making profit and credit stoop to the calling of God 2. Against the temtations 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 deuising 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 teachers 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 Col. 4.12 and so they fight by complaining 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 fayth in affliction by enduring the fight of affliction The consideration of this fight may first awaken carlesse 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 enemies 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 beene 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 waies labour and striue for you and shall not you striue for them by apologie prayer care and all waies 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 greate 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 owne 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 as well 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 triall of our true loue to the brethren if wee 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 colde 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 simplie 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 heere further noted 1. That wee haue the profit of the prayers and holie endeuours 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 Certainely 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 greefe 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 bee 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 contained 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 painefull 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 mutall loue one of another it knits their hearts together And contrariwise we may generally here note the hurt and mischeefe that false and corrupt teachers bring vpon men They hinder the consultations of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose harts are not effectually wrought vpon by the Gospell Doct. 1 are voyde of the consolations of God They are in comfortlesse distresse a naturall heart is a comfortlesse heart An vnregenerate heart is a comfortlesse heart and they must needes be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells
Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hypocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it ſ 2 Pet. 3.17 18. 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections t 1 Cor. 3.3 Eph. 4.30 31. 6. Spirituall pride u 2 Cor. 12.6 7. 7. Loue of ease or loathnesse to indure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsetlednesse in assurance And lastly some secret corruptions which they fauour and will not forgo The open and externall lets are 1. Want of publike powerfull meanes * Eph. 4.12 c. 2. Discord with the members of Christ x Eph. 4.16 3. Neglect of priuate meanes 4. Want of order of life y Col. 2.65 5. Vnfaithfulnesse in other bonds z 1 Pet. 3.7 6. Secret detractors and backbiters 7. Vngodly company 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hypocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body It is the increasing of God in foure respects Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glory Three things that make men grovv That we may increase we must looke to three things 1. That wee often purge our hearts by godly sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministery of the Gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if wee be dead with Christ from the ordinances of the world why as though yee liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandments and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenesse of minde and not sparing the bodie which are things of no value sith they appertaine to filling of the flesh IN these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singulare pronesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why he condemnes them and these are six First yee are dead with Christ and therefore yee ought not to be subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were as rudiments or wayes of instructing the world in the principles of the kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sense you haue of them 4. The matter of them is light and vaine and idle ver 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In humblenesse of minde b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In not sparing the bodie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctitie 2. It with-holds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practised with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions here condemned are such rites customes or obseruations as men binde their consciences to to obserue or practise in the ciuill life of man Besides the instances in the text such are the obseruation of euill daies or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lye in a sieue or such like about women that lye in Such is the not marrying with kinred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birds or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying on the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if yee be dead with Christ In these words diuers things may be obserued 1. Here we see the necessitie of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christ or no If yee be dead with Christ 3. Note here the praise of a mortified life for when he saith if yee be dead in Christ it imports that
3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4 Eight sorts of things that are aboue fol. 4 A fourefold presence of Christ fol. 6 Of Christs sitting at the right hand of the Father fol. 6 Three benefits come by tender affections fol. 8 Three sorts of things called things on earth fol. 8 Eight reasons in generall to disswade from affecting earthly things fol. 9 Salomons reasons against the loue of earthly things fol. 10. 11 Christs reasons fol. 12 The faithfull are dead three waies fol. 13 The life of Christians is hid in diuers respects fol. 14 Who may say Christ is their life fol. 16 Of the appearing of Christ fol. 16 Six appearings of Christ. fol. 16 Threefold iudgement fol. 16 Who shall iudge who shall be iudged where the iudgement shall be and when fol. 17 The signes of the second comming of Christ fol. 18 The forme of the last iudgement the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22 What we must doe that we might be assured of the glory of heauen fol. 26 How long we must continue our sorrowes in mortification fol. 29 Why sinnes are called members fol. 30 Reasons against whoredome fol. 31 Seuen kindes of vncleannesse besides whoredome fol. 33 Remedies against vncleannesse fol. 34 The causes and occasions of lust fol. 35 What couetousnes is and the effects of it 36. 37. the signes of it 38. remedies against it fol. 39 Gods wrath vpon vncleane persons fol. 41 Iustice in God considered foure waies fol. 42 The fearefulnesse of Gods wrath set out fol. 43 The signes of Gods wrath the meanes to pacifie Gods anger and how we may know that God is pacified fol. 44. 45. 46 The markes of a childe of disobedience fol. 47 Difference betweene Gods anger towards the godly and the wicked fol. 48 The profit of remembring our naturall miserie fol. 49 A fourefold life fol. 51 How we may know when sinne is aliue and when it is dead fol. 51 A man neuer truely repents till he indeuour to be rid of all sinne and motiues fol. 53 Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it fol. 55. 56 Malice and the degrees and kindes of it 57. Reasons and remedies against it fol. 57. 58 Of blasphemie the kindes of it and reasons against it fol. 59. 60 Against filthy speaking fol. 61 Of lying reasons against it and questions answered fol. 61. 62 What the old man signifieth and why corruption is called the man and why the old man 63. 64. and what the workes of the old man are the old man is put off six waies fol. 64 The necessitie of the new birth fol. 66 Of the renouation of the creature in foure things and of the obedience in three things fol. 66 Rules for attaining of true knowledge fol. 67 Of the image of God in Christ in the Angels and in man 68. with their difference at large fol. 68. 69 How Christ is all in all and the comfort of it fol. 72. 73 The kindes and signes of election fol. 74 How many waies the elect are holy fol. 75 Fiue properties of Gods loue fol. 76 The kindes of mercy fol. 77 Motiues to mercy Rules how to shew mercy fol. 78 True Christian curtesie fol. 79 What humblenesse of minde is negatiuely and affirmatiuely fol. 80 Motiues to humblenesse of minde and of diuers sorts of pride fol. 80. 81 Of Christian meeknesse fol. 81 Of Long-suffering fol. 81. 82 Of forbearance the kindes and motiues and rules for the practise of it fol. 82. 83 Of forgiuing diuers questions fol. 84 To forgiue as Christ forgiues hath fiue things in it fol. 85 How loue is aboue all vertues fol. 85 The sorts and signes of loue fol. 86 Loue is the bond of perfection three waies fol. 87 Of Peace it is threefold fol. 87 How it is of God and when it rules and what we must doe to get it fol. 88 What is required in performing thankefulnes to men and what in receiuing it fol. 90 The Scripture is the word of Christ in foure respects fol. 92 Men sinne against the word six waies fol. 92 Women must seeke knowledge as well as men fol. 94 The vse of Scripture in our houses fol. 94 Of the wise vse of the word fol. 95 What we must doe that the word may dwell plenteously in vs and how we may know it doth fol. 98 Who may admonish or be admonished 99. Rules to be obserued in admonition fol. 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms fol. 101 Vnto the goodnes of the action the goodnes of the end is required fol. 102 Things are done in the name of Christ foure waies fol. 103 Six reasons why Gods children should be more carefull of their words and deeds then others fol. 104 Of giuing thanks to God fol. 105 Of the gouernment of a familie the authoritie antiquitie and vtilitie of it fol. 107. 108 Foure things in a holy liuing together in a familie fol. 108 Six things in houshold piety fol. 108 Fiue things required in the labours of a familie fol. 109 The dutie of Wiues fol. 110. 111. 112. 113 Why subiection is rather named in the Wiues dutie fol. 111 Fiue things in the Wiues subiection fol. 111 Six waies Wiues must honour their Husbands fol. 111 Foure waies Wiues shame their Husbands fol. 112 Fiue waies Wiues shew faithfulnesse fol. 112 Six waies Wiues shew feare fol. 112 Six rules for Wiues workes fol. 112. 113 What Wiues are not bound to fol. 113 What they must doe that they may performe subiection fol. 113 The Wiues comelinesse in three things fol. 114 Husbands shew their loue foure waies fol. 116 Six waies Husbands honor their Wiues fol. 116 Seauen reasons why men must loue their Wiues fol. 117 Husbands obiections answered fol. 117 Causes why men loue not their Wiues fol. 117 Of bitter Husbands fol. 118 Foure rules for curing this bitternesse fol. 118 The dutie of children fol. 121 Childrens obiections answered fol. 122 Reasons of their obedience fol. 123 The dutie of Parents fol. 124. 125 How Parents prouoke their Children fol. 126 Seruants dutie fol. 128. 129. 130. c. Fiue faults in Seruants fol. 128 Foure things in the manner of Seruants obedience fol. 129 Six waies to know singlenesse of heart fol. 132 Twelue signes of a single hearted man fol. 133 Eight signes of a single hearted Seruant fol. 133 Of the feare of God in Seruants fol. 134 What Masters must doe to get the feare of God into their Seruants fol. 134 Eight obiections of Seruants answered fol. 135 CHAPTER III. VERSE I. If yee then be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God HITHERTO of
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
what it is 1. In generall it is the putting on of the new man 2. In particular it is the renuing of the minde with knowledge and of the whole man after the Image of God and Christ The maine generall doctrine of the verse is that all that are accepted of God in Iesus Christ haue put on the new man or are made new creatures And for the further opening of this great point I consider three things First the necessitie of the new birth 2. What it hath in it 3. The maner by which it is effected and then I come to the vse For the first The necessitie of the new birth those places of Scripture most euidently proue it is of absolute necessitie The Apostle to the Galathians saith neither circumcision nor vncircumcision auaileth any thing but a new creature a Gal. 6.15 and to the Ephesians b Eph. 4.21.24 he sheweth that if we be taught as the truth is in Christ Iesus then to put off the old man and to put on the new are as the maine principles of all sauing doctrine And to the Corinthians he saith If any man be in Christ Iesus let him be a new creature c 2 Cor. 5.17 And our Sauiour Christ in the third of Iohn is peremptory except a man be borne againe he can neuer enter into the kingdome of heauen d Ioh. 3.5 His nature is new in foure things Now for the second Whosoeuer is a new creature or hath put on the new man it is certaine he is new 1. In his nature 2. In his obedience Hee is new in his nature and that will appeare after sound tryall in foure things For first he hath new gifts as the gifts of knowledge e Mat. 13.11 or discerning the gift of prayer or as the Prophet cals it of supplications f Zach. 12.12 the gift of vprightnes or a spirit without guile g Psal 32.2 yea the Apostle saith they were not destitute of any heauenly gift h 1 Cor. 1.6 2. Hee hath new delights for hee feeles the ioyes of the holy Ghost i Rom. 14.17 and that in new things in which hee was neuer wont to delight before as in the Law of God k Psal 1.12 in prayer in the Sacraments c. And also in new persons for now all his delight is in the excellent ones l Psal 16.3 that truly feare God no more in carnall persons yea and in new times too for hee was neuer wont to reioyce in the time of affliction but now he findes maruellous ioy euen in tribulation m Rom. 5.3.4 3. He hath new sorrowes also they are not now so much for losses shame sicknesse or the like as for sinne or Gods spirituall iudgments or the afflictions of Gods childten 4. He hath new desires also as after puritie of nature n Psal 51.2 pardon of sinne o Math. 5.6 softnesse of heart p Esay 63.17 the presence of God q Psal 42. successe of the meanes audience in prayer and the comming of Christ r 1 Tim. 4.8 and the saluation of Israel Å¿ Rom 9. The triall of his obedience in 3. things and the like And as he is new in his nature so is hee new in his obedience also and that if we respect either manner or the matter or the end if we respect the manner or the matter or the end if we respect the manner of his doing Gods worke it is first with consecration of his soule and body to Gods seruice t Rom. 12.1 2. It is with delight hee loues to be Gods seruant u Esay 5.6 3. It is in Christian simplicitie and harmlesnesse and godly purenesse and strictnesse * 2 Cor. 1.12 11.3 Eph. 5.15 Now secondly if wee respect the matter of his obedience he is exceedingly changed and renued for now he hath respect not to one or two commandements but to all Gods commandements x Psal 119. he would be sanctified throughout y 1 Thes 5.23 he labours for inward holinesse aswell as outward z 2 Cor. 7.1 Psal 24.4.5 and as he is altered in his seruice of God so is he in his calling too for he walkes more conscionably towards all men hath learned to practise his generall calling in his particular And thirdly for the ends of his obedience his praise is not now of men but of God a Rom. 2.16 his desire is to approue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward means to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seede of the word as the Apostle b 1 Pet. 1.23 Peter saith and the Apostle Paul is peremptorie in the Epistle to the Romanes how can a man beleeue except it be by hearing of the word preached c Rom. 10.14.17 the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation d Eph. 1.18 of glory e 1 Pet. 4.14 of loue of power and of a sound minde f 2 Tim. 1.7 The vses follow And first all Gods seruants that haue felt the power of the word renuing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant g Ier. 31.33 thou hast a new name vpon thee h Esay 62.2 Reu. 3.5 and a new spirit within thee i Ezek. 36.27 to comfort thee k Ioh. 14. to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new Father euen God the Father and new kindred with all the Saints both Iewes and Gentiles o Eph. 2.14 a new Prince and Minister p Esay 55.6 euen Iesus Christ new attendants the very Angels of God q Heb. 1.14 new wages and new worke r Esay 62.11 a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helpes to guide thee in the way Å¿ Ier. 31.21 And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen t Heb. 10. and a new Mansion in heauen u 2 Cor. 5.8 what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new * 2 Cor.
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 honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 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 visite mee 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 f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 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 Who may be sure they are elect 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 bee with much affliction h 1 Thes 5.6 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 patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense 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 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here 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 m Deut. 7.6 Isa 4.4 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 body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest 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 we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man 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 indeauors 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 be 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 he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses 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 here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten 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 be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
roughheartednesse the 2. is an Euangelicall harmelesnesse or simplicity l 2 Cor. 11.3 The consideration may much humble the best of vs if wee consider how passion doth ouer-master vs and how successe doth swell vs and how stiffe our hearts are after an vnconceiuable manner against the power of the meanes and how vnquiet weare for want of confidence in God Oh where is this conuersation with feare to bee found And for the simplicity that is in Christ Iesus how is it mixed in some and wanted in others and lost in many who are beguiled of the Serpent Yet inasmuch as this grace is indispensibly required that it should be put on let vs stirre vp our hearts as to seeke righteousnesse so to seeke meeknesse with it And to this end wee should auoide what doth encounter it As namely wee should take heede of lust and malice and couetousnesse and contention For these things will wonderfully disturbe the heart and fill it maruellously with perturbations and also wee should meditate of the incouragements to this grace For meekenesse would much auaile vs in the profit and power of the word m Iam. 1.21.22 Jsay 29.19 Math. 11.29 and God hath promised to water this grace with secret ioyes and easefull refreshingsn. Besides God doth in speciall manner vndertake their protection as the places in the margent will shew o Psal 76.1 to 9. 147.5.6 149.4 For meeknes in the hid man of the heart is a thing much set by p 1 Pet. 3.4 he will guide them in iudgement and teach them his way q Psal 25.9 What long-suffering hath in it Long suffering By Long-suffering is meant as I take it First an vnwearied firmenesse of heart holding out vnder all crosses tentations oppositions c. The minde not being easily broken put out confounded discouraged distempered or vnquieted with any kind of passion And so indeede it is nothing else but the perseuerance of patience Secondly there is a long-suffering which is a spirituall perseuerance of hope vnder the promise with an expectation of the performance of it r Heb. 6.12.15 There is a long-suffering in our carriage toward others in regard of their reformation and so we should suffer long in hope of the conuersion of the wicked Å¿ 2 Tim. 4.25 and in expecting the reformation of infirmities in Gods children whom wee loue and admonish t 1 Thes 5.14 And this is the praise of Christian loue that it doth suffer long u 1 Cor. 13. Motiues The long-suffering is an excellent grace and a worthy ornament meet to be put on aswell as any of the rest and would wonderfully grace the liues of Christians And the rather should wee loue it and long after it because it is so eminent a praise in God himselfe * Rom. 9.22 Luk. 18.7 and in Christ x 1 King 1.17 yea as any haue excelled in the Church so haue they beene approued in the triall of this grace as were the Apostles But it is enough to commend it it is an excellent fruite of the sanctifying spirit y Gal. 5.22 Onely we must know there is great difference between enduring long and long-suffering for true Christian long-suffering is accompanied not onely with patience but with diligence z Heb. 6.12 Col. 1.11 1 Tim. 4.5 and ioyfulnesse and watching in all things but especially with the renuing of faith in Gods promise and prouidence VERS 13. Forbearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you euen so doe yee THere are two vertues in conuersing that concerne aduersitie 1. Long-suffering vnder crosses and clemencie vnder iniuries Of Long-suffering before 1. Of Clemencie in this verse where two things may be noted 1. the duty required 2. the reason rendred for the vrging of the dutie The duty is propounded in the two principall parts of it viz. to forbeare and to forgiue and amplified by the supposition of a case If any man haue a quarrell to another The reason is from the example of Christ forgiuing vs. Forbearing The originall word is rendred sometimes to maintaine a Act. 18.14 sometimes to suffer to endure b 1 Cor. 4.12 2 Thes 1.4 2 Tim. 4.4 Heb. 13.22 sometimes not onely to endure but forbeare also c 2 Cor. 11.1 sometimes to support d Ephes 4.1 What it is to forbeare In the two last senses it may be well taken here Now if wee would distinctly know what it is to forbeare one another as it here imports a maine part of Christian clemencie we must vnderstand that it is not an omission of holy duties to others nor a refusing to satisfie others in their griefes or offences nor a shunning of their company nor yet a swallowing downe of all sorts of iniuries committed with an high hand without acknowledgement or satisfaction But out of clemencie to forbeare others hath in it such things as these 1. A freedome from the thirst of reuenge 2. A bearing with the infirmities of others which may be performed two waies First by couering them and not blazing them abroad if they be secret And secondly by silence in not reprouing them when they faile meerely in frailty Thirdly it hath in it not onely a bearing with them but a bearing of them f Gal. 6.2 and that I thinke may be two waies also First in not stirring or prouoking their infirmities Secondly by pleasing our neighbours humour in that which is good to edification g Rom. 15.1.2 Fourthly there is a forbearance in matters of wrong to vs and thus to forbeare is not to prosecute euery wrong either by answers or by suits And this forbearance is to be practised when we are able to reuenge else it is no thankes to vs to forbeare when we want either power or oportunitie to doe it 2. T is forbearance not to meete wrong with wrong Or thus there is a threefold forbearance First in iudgement when in doubtfull cases wee suspend our opinions or censures Secondly in words which consist either in not answering or in giuing soft answers Thirdly in deedes when we render not euill for euill Againe forbearance is varied from the consideration of time for in some things we must forbeare euer neuer taking notice of the infirmities or wrongs as in some weakenesse that are by meere ouersight or ignorance and in some things we must for beare for a time that is till there bee a fit opportunitie to admonish or correct c. The consideration thereof serues greatly for the reproofe of that wretched distemper in many that professe the same faith and hope Vses prouoking one another and consuming one another and by frowardnesse disquieting the rest and content of others Is it not heere an expresse charge that wee should forbeare one another Haue we not heere the example of Christ who did so Motiues who might haue had a thousand fold more iust reason
singular comfort to all distressed soules if they consider that he that is their brother head Sauiour euen he that shed his bloud for them is he that disposeth of all pardons What actions in Christ are imitable and applies remission of sinnes sure it is no hard matter to get a pardon from him that is so ingaged in his loue to vs. Here also we see that the action of Christ is the instruction of the Christian Christ forgaue so must he wee must remember the distinctions of Christs actions some were miraculous as fasting 40 daies raising the dead these are not to be imitated because they cannot some are peculiar actions belonging to his office as to redeeme or make intercession c. these also are proper to him onely Now some are morall these last are only imitable Or thus some actions of Christ he did as God some as Mediator some as man The last onely binde vs to follow Againe in that we are bound to forgiue as he forgaue To forgiue as Christ forgaue hath six things in it it not onely teacheth that we must doe it as well as he but for the manner of it as he did And how was that First Christ forgaue his inferiors Secondly Christ forgaue great faults aswell as lesse yea all sorts of faults yea though they were often fallen into Thirdly nothing was too deare to Christ to merit or confirme his forgiuenesse therefore he shed his owne bloud he stood not vpon his profit or his ease Fourthly Christ vses all meanes to preuent offending Fifthly where Christ forgiues he forgets Sixthly Christ forgiues two waies First vpon the Crosse before men did repent Secondly by the Gospell publishing his pardon vpon mans repentance he did not carry them grudge till they repented and all these wayes should we imitate Christ Lastly obserue here the certainty of assurance For if a man did not certainely and infallibly know that Christ did forgiue him how could that be made a reason if he did not know it to be And thus of clemencie and so of the two first sorts of graces VERS 14. And aboue all these put on loue which is the bond of perfectnes THE vertues that ought to raigne at all times are loue peace and thankfulnesse Of loue in this verse which the Apostle sets out as the most noble ample and profitable of all the vertues Two things are here to be considered First the dignitie of loue where he saith Aboue all put on loue c. Secondly the vse of it it is the bond of perfectnesse Aboue all these Some read with all these Some read for all these meaning that all the former doe flow from this and therefore we should get loue that we might be mercifull humble c. And so it would import that we should get loue that we might approue our selues that these are not meere complements or dissembled offices or things taken vp for wrong ends But most properly and commonly it is read as here Aboue all these How loue is aboue all vertues And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance a 1 Cor. 13.8 And this may serue to reproue our great neglect of so noble a grace and it may teach vs in our prayers to remember to pray for this and in our practise to prouoke vnto loue b Heb. 10.24 Obiect A cauill of the Papists must be auoided here For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men Sol. and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t is a vertue that in the truth of it is wonderfull rare in the world for man is vnto man naturally a wolfe a fox a beare a tygre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnitie and louing concord is found in no calling amongst men Loue Loue is of diuers kindes there is naturall ciuill morall and religious loue It is naturall loue for a man to loue himselfe his parents kinred c. T is ciuill loue that is framed in vs by the lawes of men by authoritie from God whereby we are brought not to violate the rules of iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant here Christian loue is caried both towards God and towards men and both may be here meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till we first loue God and besides we are bound in our cariage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue we beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God we receiue them that come in his name b Ioh. 5.42 and the loue of the world doth not raigne in vs c 1 Ioh. 2.15.17 and we are much in thinking of God and godlinesse for we often thinke of what we loue and we loue the word of God d Ioh. 14.27 Signes of the loue of God and in aduersitie we runne first to God for help denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse e 2 Cor. 5.14 causing vs to hate what he hates and to obey his commandements f Ioh. 14. What it is to loue our enemies and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies he doth
not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill g Rom. 12. neither in words h 1 Pet. 3.8 9 or deeds and to pray for them i Matth. 5. and to supply their necessities as we haue occasion k Rom. 12.19 Exod. 23.4 2 Chro. 28.8 9 13.15 2 King 6.22 Loue of brethren ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them l Psal 38.13 But I thinke the loue of brethren is principally here meant this is a fire kindled by the sanctifying spirit of God m 2 Tim. 1.7 this was intended in our election n Ephes 1.14 this proues our faith o Gal. 5.6 this nourisheth the mysticall body of Christ p Eph. 4.17 this loue is without dissimulation q Rom 12.9 2 Cor. 6.6 it is diligent labouring loue r 1 Thess 1.3 Heb. 6.10 it is harmeles and inoffensiue ſ Rom. 13.10 it woundeth not by suspitious prouocations or scandals t Rom. 14.15 it is not mercenarie for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body u Rom. 12.6 7. and manifest our compassion and fellow-feeling by counsell and admonitions * 2 Cor. 2.4 and consolations x Phil. 1.7 and alwaies of edification y 1 Cor 8.1 and by workes of mercy z 2 Cor. 8.24 auoyding contention a Phil. 2.3 and couering the infirmities one of another b 1 Pet. 4.8 Loue is the bond of perfection three vvaies Thus of the dignitie and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection three waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it only tye vertues together but it giues them their perfection mouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew here how we be made perfect before God but how we might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leads vs to God who is perfection it selfe yea by loue God is ioyned to man and dwels in him The vse of all is seeing loue is of this nature vse dignitie and perfection Vse therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reproue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blinde censures c. And thus of loue VERS 15. And let the peace of God rule in your hearts to the which also yee are called in one body and be thankefull IN this Verse he exhorts vnto the two last vertues Peace and Thankfulnes In the exhortation to peace there is the dutie and the reason The dutie in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which yee are called Secondly from their mutuall relation as members of one bodie Peace Peace is threefold internall externall and eternall Threefold peace Internall peace is the tranquilitie of the minde and conscience in God satisfied in the sense of his goodnesse a Rom. 14.17 Externall peace is the quiet and concord in our outward estate and cariage b Ephes 4.3 Eternall is the blessed rest of the Saints in heauen c Esay 57.2 the last is not here meant Of God Peace is said to be of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so we should seeke the truth and peace d Zach. 8. vlt. 2. It may be said to be of God because he commandeth it e 1 Cor. 14.31 3. Because he giueth it he is the author of it hence peace is said to be a fruit of the spirit f Gal. 5.22 and God is said to be the God of peace g 2 Cor. 13.11 1 Thess 5.23 Heb. 13.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this last sense I thinke it is meant here Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sense of the words Now all these words may be first vnderstood of internall peace with God and then God may be said to be the author of it in diues respects Hovv peace is of God 1. It may be said to be of God because he sent his Sonne to merit it Hence Christ is said to be our peace h Eph. 2.14.17 Prince of peace i Esay 9.6 Lord of peace k 2 Thes 3.16 Secondly because he sends his messengers to proclaime it and invite men to it l Esay 52.7 Thirdly because he sends his spirit to worke it m Gal. 5.22 Hovv it rules Now this peace of God is said to rule First when it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a
consummation â— that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the end of intention is the glory of God in Christ the end of consummation is the giuing of thankes when wee haue done our endeuours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ 2 How we are tied to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe doe all Doe all in the name of the Lord Iesus Here foure things are required of vs. Things are done in the name of Christ foure vvayes Ephes 6. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to doe Gods worke we be first sure of Christs reward this is to be shod with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authoritie of Christ and his warrant in his word not in the name of Moses for ceremonie or in the name of Angels or Saints for intercession nay in all wee doe our conscience should be tied onely properly by the command of Christ not because such great men would haue it so or I did it to please my parents or kindred c. for then thou doest it in the name of men and not of Christ Thirdly that all be done with inuocation or calling vpon God in the name of Christ all should be consecrate and begun with praier Fourthly and principally that all be done to the glory of God in Christ this should be the scope of all our actions a 1 Cor. 10.31 all should breathe and sauour of Christ In word D. God requires to be glorified by the very words of Christians and contrariwise holds himselfe many times dishonoured by their words he that keepeth his tongue keepeth his life b Pro. 13.3 The honour and dishonour of the tongue is largely explicated Iam. 3. But the vse is for instruction to teach vs 1. to take heed of dishonouring Christ by our words but in speciall we should take heed of words of disgrace and slander to the members of Christ of vaine words c Ephes 5.6 that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words d Iob 6.3 of words of deceit e Psal 36.3 of the words that come from or tend to the strange woman filthy words f Col. 3.8 yea take heed of high words for high talke or the lips of excellencie becomes not a foole g Prou. 17.7 for euill words greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules h Pro. 18.6.7 Secondly it should teach vs to endeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemencie i 2 Chr. 10.17 words of wisdome k Prou. words of sobrietie and truth l Acts 26. words of righteousnesse m Iob 6.25 wholesome words n 2 Tim. 1.13 words of eternall life o Iohn 6. and to this end we should obserued diuers rules 1. That our words be not many for in a multitude of words cannot but be sinne we are not able to weld aright many words 2. That wee know and not forget Gods ten words the ignorance of Gods ten lawes causeth that men know not how they offend in their tongues but in the ten words of God is an absolute patterne of all vprightnesse both of heart speech and life 3. That we be much and often in taking vnto vs the words of confession and praier p Hos 14.3 Zeph. 3.9 our speech is purified and God much glorified by often confession and praier this is to speake a pure language 4. Our eare must seeke learning q Prou. 18.11 we must be swift to heare and slow to speake r Iam. 1. and be contented to be taught as well how to speake as how to liue Lastly we must tame our tongues make conscience of mortification for our sinnes in word as well as for euill deed set a watch before the doore of our lips and pray God to open them Or deedes D. God will haue deedes as well as words our hands must be bound to good behauiour Mal. 7.21 1 Joh. 3.18 Prou. 14.23 and that our labours and workes may be done to Gods glory they must be done 1. with prayer Psalm 9. last 2. with warrant from the word 3. with faith in Gods promise for the successe For whatsoeuer is not of Faith is sinne 4. With perseuerance they are not good workes till they be finished and accomplished Whatsoeuer this worde is a note either of vniuersalitie or perfection Of perfection I say in this sence Whatsoeuer ye doe or settle about doe it all that is let it be compleat and perfectly done but I take it heere as a note of vniuersalitie D. We are bound to glorifie God not only in word and deed but in al our words and all our deeds wee are tied to euery good worke to respect all Gods commandements wee are bound to glorifie God not onely in actions of worship 2 Tim. 3.3 vlt. Psalm 119. but of righteousnesse too Not onely in religious businesses but in ciuill offices not onely in our generall calling but in our particular Not onely abroad but at home making conscience not onely of filthie deedes but of filthy speaking not onely of great and crying sinnes but of lesser sins not onely of our open deeds but of our carriage in secret Vse is for reproofe men discouer their vnsoundnesse of heart in this respect exceedingly many will not forsweare that will sweare at euery word at least by lesse oathes as by the masse faith troth truth c. many shop-keepers will not beare false witnesse in a Court that will lye daily in selling their wares Many will looke to their carriage abroad that care not how to order themselues at home Many will not doe their owne worke by keeping shop or trauelling on the Sabbath that neuer stick at it to speake their owne words on the Sabbath but if the case of such like men as these be to be suspected how fearefully bad is their case that are so farre from making conscience of euery word and deede as they are to euery good worke reprobate Six reasons vvhy Gods children should bee more carefull of their vvords and deeds then others that are neither good at home nor abroad neither in worship nor life neither to others nor to themselues Tit. 1. vlt. Yee D. They that haue comfort in their election and Gods loue they that haue begun to make Conscience of their waies and to loue the word they that make a profession
for though she may not take of his substance to spend it no not in workes of piety and mercy yet of her owne labours she may take to giue to the poore or for pious vses Pro. 31.20 Thus of what not Thirdly that women may performe this subiection 1. They must keepe home 2. They must seeke this abilitie of God for he giues the graces of the wife Nature makes her a woman election a wife but to be prudent subiect is of the Lord Pro. 19.14 and there shee must seeke it of God 3. They must preserue and keepe warme in their hearts the loue of their husbands for all disobedience ariseth of want of loue Lastly they must consider the reasons and incouragements to subiection First he is thy head and therefore be subiect 1 Cor 11.3 Secondly if the shame of men will not moue thee to be subiect yet haue power on thine head because of the Angels 1 Corinth 11.10 but especially consider the incouragements It should weigh much with them that God hath imposed such a free and ingenuous subiection It is not boundlesse when they may be still companions 2. That God that requires them to be subiect chargeth husbands to vse them well and kindly to accept their obedience 3. God hath valued the price of a good wife and set the rate to be aboue pearles Pro. 31.10 Finally their labour in the Lord shall not be lost for they are much set by of God 1 Pet. 3.4 he will blesse them with the fruit of their wombe Psal 113.9 127.3 yea the saluation of their soules may be furthered by the right performance of familie duties Thus of the things required viz be subiect The manner how it is required followes Be subiect indefinitely and so sheweth that they must be subiect 1. Not outwardly but in spirit Mal. 2.15 2. Not abroad onely but at home 3. Not sometimes but constantly alwaies 4. Not in some things but in euery thing Ephes 5.24 5. Not for feare or shame but for conscience sake and voluntarily Here I may take in the distinction subiection is twofold 1. By Gods institution and so wiues are subiect in that they are commanded to be so and God hath taken preheminence from them 2. By will or the conscience cheerefully yeelding obedience to Gods will and thus onely good wiues are subiect Thus of the dutie charged vpon them 3. The persons to whom it is due followes To your husbands These words may be considered exclusiuely and inclusiuely they exclude all others shee is not to be subiect to her seruants or children or the strange woman brought in by the husband and so also they include all husbands they must be subiect to their husbands not the wise only but the foolish not the courteous onely but the froward not the rich onely but the poore also Thus of the laying downe of the dutie It is amplified first by a reason it is comely secondly by a limitation in the Lord. As is comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The originall word is rendred three waies 1. As yee ought vt oportet and so it is a reason from Gods institution yee must doe it God indispensably requires it 2. As is meete vt convenit it is meet especially two waies 1. God hath giuen power ouer all in the family but one and therefore great reason and equitie ye be appointed subiect vnto him and it is not meet yee should rule so many if you will not obey one Againe yee are professors and haue giuen your names to Christ and therefore it is meet that you especially striue to be good wiues and better then any others lest the word be euill spoken of 3. As is comely vt decet so it is here translated The vviues comelinesse in three things The wiues comelinesse is not in beauty Prou. 11.22 31.30 nor in the gorgeousnesse of apparell 1 Pet. 3.3 but a wiues comelinesse is especially 1. In her wisdome Pro. 14.1 and that to be shewed in two things first in her skill to please her husband neither offending him with chiding words nor sullennesse puling or crying which is found to vex some men more then words Secondly in her skill to manage the businesses of the house both seasonably discreetly and with prouidence 2. In her meeknesse it is exceeding comely where the hid man of the heart is incorrupt with a meeke and quiet spirit this is better then all apparell 1 Pet. 3.3 4. Thirdly here it is in her subiection for as it is an vncomely thing to see the body aboue the head so it is to see a wife that will rule and not be subiect to her husband And if the wife labour to adorne her selfe thus shee shall appeare comely to God 1 Pet. 3.4 to men in the gate Prou. 31.23.31 to her husband and children Prou. 31.28 yea shee is an ornament to sinceritie and holinesse it selfe Tit. 2.3 In the Lord 1. These words are expounded diuersly First in the Lord that is in the feare of God as vnto the Lord in obedience to his ordinance for Gods sake because God requires this at your hands In this sense it may serue for two vses First for terror to wicked wiues they must answer it before God he will auenge their not subiecting of themselues he will certainly account with them if they be whorish contentious idle carelesse or wastefull c. 2. It is a great comfort vnto a godly woman her subiection is in the Lord it is in Gods account euen as a sacrifice to him he takes it as done to himselfe God honours her obedience in the familie as if it were piety in the Temple and this may the more support them if their husbands be vnkinde Secondly in the Lord that is so farre as they command in the Lord they must so loue their husbands as they cease not to loue God and so be subiect to them as they leaue not their subiection to God Their couenant with their husband no way inferres the breach of this couenant with God and thus it is principally here meant Thus of the Wiues dutie The Husbands dutie followes in the 19 verse Husbands loue your Wiues and be not bitter vnto them Doctr In generall Husbands must be told their duties aswell as Wiues as they would haue them mend so they must mend themselues and as they would haue comfort by liuing with them so they must make conscience to practise their dutie to them it is not the hauing of wiues or husbands that breeds contentment but the holy performance of duties mutually The dutie of the Husband is propounded here First by exhortation Husbands loue your Wiues Secondly by dehortation Be not bitter vnto them In the exhortation there is the persons exhorted Husbands the dutie loue the persons to whom they owe it your Wiues Husbands This indefinite propounding of it shewes that all sorts of Husbands are bound to shew this dutie poore and rich learned and vnlearned yong and old Loue
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
God vpon her Thus of what is required Loue viz indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first weeke moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugall froward c. Thus of the exhortation The dâ—hortation followes Be not bitter vnto them In these words the Apostle doth mollifie the authoritie of the husband and prouides that it passe not into tyrannie Here I consider foure things First what it hath not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not binde them 1. To loue their vices they may know them to be the weaker vessell yea take notice of the weaknesse of the vessell 2. To lose his owne authoritie by lightnesse and vaine behauiour 3. To omit the performance of holy duties to please her humour 4. To giue her a licence to doe what shee list and liue how shee will 5. From finding fault and reprouing so as they vse not their owne words but Gods Lastly distinguish their natures wiues of soft and gentle natures must be vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproch them for their infirmites Of bitter husbands or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vpon euery occasion Secondly in deeds by vsing them discourteously or by vniust restraint Or lastly by blowes Many men haue litle growing in their furrowes but wormwood they haue a true gall of bitternes in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bitter words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeasable their anger is like the fooles wrath Prou. 27.3 these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1. Men must pray God to cast something into their fountaine to sweeten it Foure rules for curing of this bitternes in men 2. They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3. Eat Gods booke for that will inable men to godly sorrow by being bitter in their bellies and will sweeten their mouthes 4. Looke to the rootes of bitternes stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse Reasons against bitternesse 1. It is a wise mans glory and discretion to passe by infirmities Prou. 19.10 2. Shee is not his footestoole but his helper 3. Seeing we are heires of blessing let vs blesse and not curse if God hath sweetned our hearts with grace let not our fountaines send forth bitter waters and sweet 4. The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5. Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuie and strife hereby we must shew that we haue the wisdome that is from aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed and bitter speaking they may not boast of their knowledge For such wisdome is carnall sensuall and diuelish and they are liars against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquitie with cords of vanitie and call bitter sweet it is ill to fault this way but worse to excuse defend or denie it Thus of the husbands dutie The next couple in the familie is parents and children The duties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties VERS 20. Children obey your Parents in all things for this is well-pleasing to the Lord. THe exhortation hath in it two things First their dutie Secondly the reasons of it Their dutie hath in it foure things First who are charged Children Secondly what is charged vpon them obey Thirdly to whom they owe it your Parents Fourthly the extent how far forth in all things The reason is because though it were not gratefull pleasing to the Parents by reason of their waywardnesse yet it is well-pleasing to God Children viz All children without difference of sex both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at sometimes and so they must obey The obedience of children considered of more especially or more generally 1. In the choice of their callings 2. In the election and disposing of their mariages it must be with consent of Parents Thus did Isaac Gen. 24. Thus euen Ismael Gen. 21.21 Thus Iaakob Gen. 27.46 28.9 Thus Sampson Iudg. 14.2 And this power hath euery Father ouer his Virgin 1 Cor. 7.36 37. More generally here I consider First that they must obey not in some things at some times but alwaies throughout the course of our liues this is plaine here and likewise charged Ephes 6.2 Secondly how they must obey Children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their Parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first 2. With readinesse to receiue and heare instruction Prou. 1.8 Thirdly with endeuour to fulfill their desires by their labors or otherwise Fourthly with submission first
things his praises and the end of his mission His praises are as they stand in relation to all Christians or in particular to them to all he is a brother faithfull beloued to them and so he is one of them the end of his mission is in the end of the verse Onesimus This Onesimus was the theeuish and fugitiue seruant of Philemon who comming to Rome was conuerted by Paul in prison and is now for honours sake sent with Tichicus From hence diuers things may be noted 1. That hatefull and vnfaithfull persons may be conuerted and made worthy faithfull and beloued 2. That religion and the word doth not marre but make good seruants The word will doe that which rating and stripes will not doe 3. That no mans sinnes of which they haue repented before God and the Church ought to be charged vpon them as any disparagement in subsequent times Where God forgiues men should not impute 4. It is a good worke to grace and credit such as by repentance returne from their former euill waies 5. Repentance and true grace is the surest way to credit the best way to lift reproch from a mans name is to get sinne off his soule Now in the particular praise of Onesimus I obserue First that Christian loue respects not persons Paul is not ashamed of a poore seruant and he would haue the Church loue whom God loues Secondly that there is faithfulnesse required of priuate men as well as Ministers and that faithfulnesse stands in three things soundnesse in religion without error or hypocrisie diligence in the particular calling and fidelitie in promises and couenants Thirdly that naturall and ciuill relations are not broken or disabled by religion they must not onely loue Onesimus as a Christian but also as one of them for he was a citizen of Colosse there is loue should be in men as they are fellow-citizens and of the same trade or profession or the like Thus of the narration Vers 10. Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom yee receiued commandement If he come vnto you receiue him 11. And Iesus which is called Iustus which are of the circumcision These onely are my worke-fellowes vnto the kingdome of God which haue beene vnto my consolation THe salutations follow and they are either signified or required signified verse 10. to 15. required vers 15. to the end The salutations signified are from six men three of them Iewes Aristarchus Marcus and Iesus vers 10 11. and three Gentiles Epaphras Lucas Demas vers 12 13 14. Aristarchus is the first concerning whom here is set downe with his name both his estate a prison-fellow and his salutation This Aristarchus was a Iew of Macedonia conuerted by Paul who out of the deerenesse of his respect would neuer leaue him but accompanied him in his aduersities for he was taken with him in the tumult at Ephesus a Act. 19.29 30. and here he is his prison-fellow in Rome Crosses abide all that will liue godly if he will haue grace with Paul he may perhaps lie in prison with him too But here we see that aduersitie doth not lessen that affection that is sound either to God or to Gods people they that cannot endure the smiting of the tongue would litle endure the yron fetters Marcus is the second This is he about whom the contention was betweene Paul and Barnabas Act. 13. because he had forsaken them and the labour of preaching with them Now he is commended by his alliance to Barnabas Certainly the kindred of worthy men are to be regarded euen for their sakes much more their posteritie It is a great fault that when men haue spent themselues in the labour and seruice of the Church their posteritie should be neglected and exposed to want and misery And is it a credit to be Barnabas sisters sonne What is it then to be the childe of God by regeneration Concerning whom you haue receiued commandment Some thinke that Marcus brought to them the decrees of the Counsell at Ierusalem and these read it of whom yee receiued c. Some say the meaning hereof is not reuealed and therefore they will not inquire Some thinke that vpon his forsaking of the Apostle the Churches had notice not to receiue him if he came vnto them and that he had written to them himselfe Some thinke the latter words whom receiue are an explication and so they shew what was commanded viz. to receiue him Now for the obseruations we may note First that scandalous persons are not to be receiued Secondly that the greatnesse of the offences of men are not to be measured by carnall reason but by the consideration of the person manner place time c. A lesser offence aggrauated by circumstances may giue cause of priuate separation from voluntarie company Thirdly that an ingenuous nature is much affected with the distaste of discreet Christians Fourthly that repenting sinners are to be receiued if vnto Gods mercy then much more vnto our houses and companies It is an ill qualitie to be hard to be reconciled In generall t is our dutie and Gods commandement that we should receiue one another b Rom. 15.7 Thus Ministers must receiue their people when they are with them to speake to them of the kingdome of God c Luk 9.11 and the people must receiue their Ministers also d Act. 21.17 and the people must receiue one another euen the meanest Christians as well as the greatest the litle ones that beleeue in Christ e Mat. 18.5 all the Disciples of Christ are to be receiued f Mat. 10.40 41. Now because this point of receiuing one another is exceeding needfull and there may be much mistaking about it I thinke good therefore to giue out of seuerall Scriptures rules how we are to carry our selues in this businesse of receiuing one another Six rules about receiuing one another 1. That we entertaine with all heedfulnesse so Act. 9. in Pauls case and Act. 18.27 in Apollos case This condemnes the carnall hospitalitie in the world which promiscuously admits any of any profession where the basest and vilest sort of people are soonest chosen for the table and company yea many of the better sort are to be blamed such as are ouer credulous many times to their owne singular disgrace and hurt of the Church 2. That when we are assured of the faithfulnesse of any we receiue them with all christian respect freely and liberally Rom. 15.17 bearing with their infirmities Rom. 15.1 yea if need be pardoning their offences Phil. 12.17 3. That in society with weake Christians we take heede of intangling them with questions and controuersies Rom. 14.1 as the manner of some is 4. That great respect be had of our callings 5. That the imployment be chiefly about holy things Receiue them in the fellowship of the Gospell not for recreation or idle discourse either labour to strengthen them Act. 18.26 or to be furthered
scandalous 1 Tim. 3.3.4.5.6.7 2 Tim. 2.24 they must faithfully care for all the matters of the Church Phil. 2.20 they must serue with all modestie and teares Act. 20.19 Christians in their seruice of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world yee cannot serue Christ and mammon 2. That Christ will not be serued but in newnesse of spirit the old heart can doe Christ no worke Christ will accept Rom. 7.6 Who are Christs seruants Quest But who are Christs seruants Answ If you speake of Ministers it is answered negatiuely Gal 1.10 He that preacheth mans doctrine or goeth about to please men he is not the seruant of Christ If you aske of Christians in generall it is answered Rom. 6.16 His seruants ye are to whom ye obey If ye conscionably endeauour to obey the word of Christ you are the seruants of Christ otherwise yee serue sinne vnto death For conclusion let vs so settle our hearts to serue Christ that we remember to doe it 1. constantly at all times 2. sincerely by doing all his works both publike and priuate Which is one of you Doct. There is a speciall loue due to fellow-citizens This I haue noted before But I adde that the loue of Citizens must shunne fiue things as great rockes to make the shipwracke of true affection vpon 1. Opposition or quarrell and suits in matter of estate 2. Enuie at the prosperitie or trade of others 3. Faction or banding into sides in matters of gouernment 4. Schisme in matter of Religion but it is to be noted that it is prophane and fleshly men that haue not the spirit of God that cannot abide others because they runne not with them into the same excesse of riot for Gods seruants would faine liue at peace Iud. 18.19 5. A reioycing together in euill The loue that leads men from their calling to go from tauerne to tauerne or from sport to sport is not true Citizen like loue it is base and vnwarrantable The third thing in the description is his loue to his people shewed by praiing for them In his praier note 1. The action that he doth pray 2. The subiect persons for whom for you 3. The circumstance he praies absent 4. The varietie of his praiers praiers 5. The feruencie of his praies striueth 6. The constancie of his praiers alwaies 7. The matter he praies for 1. their perseuerance that ye may stand 2. their perfection amplified by the measure full and by the extent of the subiect in all the will of God Praier Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires a remedie I say for all times persons and places The force of praier As for griefes and feares it is of force and auaileable 1. against the troubles and cares of this world Phil. 4.6 2. against the stings of secret tentations and preuailing sinnes 2 Cor. 12.9 Math. 9. 3. against the shame of euill workes past both the blushing and gnawing of the conscience inwardly and outwardly the reproach of name Zeph. 3.11 4. against sicknesse Iam. 5.15 5. against ill tongues Psal 119.4 6. against the feare of apostacie 2 Tim. 2.19 And these are the most vsuall things that need to trouble any childe of God And as for desires it is a plaine proposition that God is rich to all that call vpon him Rom. 10.12 This shewes the felicitie of euery childe of God to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier for we see he cannot be miserable that can pray and it should teach vs that if wee would be counted Gods people to shew that we trust God by pouring out our hearts before him in all places and at all times Psal 62.8 1 Tim. 2.8 For you Doct. 1. Ministers must pray for their people as well as preach to them And as this may humble ministers vnder the sense of the neglect hereof so it should teach the people to requite their labour in the Lord by praying for them againe but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them Doct. 2. Praier for others is a principall signe of our loue to them Hereby Ministers may trie whether they loue their people and parents whether they loue their children c. Doct. 3. In that Epaphras praieth for them absent he is therein a patterne of a true pastor no distance of place can make him forget the loue of his people Sorts of praiers Praiers There be diuers kindes of praiers for they are varied first by the place for there is publike praier and there is priuate praier either with our families or alone by our selues Secondly by the manner and that either for forme or affection for forme there are not onely ordinarie set praiers but eiaculations short requests or desires cast out vpon sudden opportunities these be praiers and accepted of God though the words be few or abrupt For affection in praier there is praier vnto which is required the vsuall deuotion of the heart and there is supplication which is with speciall instance and importunitie Phil. 4.7 Thirdly by the instrument there is the praier of the mouth and the praier of the heart Fourthly by the matter for there is deprecations for turning away of iudgement and confessions with acknowledgment of sinne and petition in matters of request and thankesgiuing for benefits receiued Striueth But why must we striue in praier Because of the greatnes of our owne wants necessities and because it is a great losse to lose our praiers What striuing in praier imports Quest But what doth striuing import It imports earnestnesse as it is opposed to coldnesse when we draw neere to God with our lips but our hearts are farre from him or to spirituall fainting in praier Luk. 18.1 Secondly tendernesse of affection both sorrowing and reioicing in praier according to our occasions and the matter of praier Thirdly a resolution to take no deniall Fourthly difficultie for fighting imports opposition Eight things vve must fight against in praier Quest But what must we fight against in praier Answ 1. Carnall counsell 2. Distractions by the lusts of the flesh or cares of the world 3. The obiects of our owne flesh 4. Our owne vnskilfulnesse to pray striue to learne to pray better 5. Hardnesse of heart 6. Sleepinesse of our body 7. The temptations of Satan 8. Wee must striue against God himselfe as Iacob did by wrestling to get the blessing Vse For reproofe of such as neuer complaine of any impediments in praier nor care how they speed their condition is as farre from happinesse as their practise is from duty And they are to be blamed that complaine of their lets and discomforts in praier but yet they striue not But wee should learne to harnesse our selues Note and conscionably striue against all that may hinder vs
of Gods ordinances filling more and more by the influence of Christ till it come to be brim-full Hence we may see cause to be greatly humbled because our workes are not full before God Now if any shall thinke this doctrine of fulnesse to bee a doctrine of discouragement he may note these things for remoouall of that obiection 1. That it is a kingdome men labour about and therefore should not think much if much be required of them 2. We may fill spiritually though we do not discerne it 3. God requires not fulnesse at first but by degrees 4. That the Lord hath in many Scriptures promised to help vs against all tentations and impediments whether arising from our owne weakenesse or from without vs. In all the will of God Caietan a Papist makes a stop at all and reads it in euery thing by the will of God and deliuers the sense thus That ye may be consummate in respect of your selues and full in respect of others in euery spirituall thing by the will of God that is not by your owne merits note that but by the grace of Gods will But I thinke it should be read as ordinarily it is read and so I obserue that we should take counsell for the informing of our faith and reforming and perfecting of our liues at the will of God Which serues for great reproofe of the course of the most men who are aduised and guided either by carnall reason or by the lusts and wils of their carnall friends or the lusts and tentations of Satan himselfe l 1 Pet 4.2 Ioh. 8.44 or the inclination of their owne flesh how are worlds of men swayed by these or some of these almost in all matters of religion if reformation and the practise of the sinceritie of the Gospell may not get the consent of their owne carnall reason or of such and such friends c. then it must neuer be gone about But contrariwise we should learne to sticke to Gods will in all things yea we should pray earnestly that we might neuer be beaten from this Anchor hold but that in all estates in prosperitie and aduersitie in life and death we might constantly exalt the glory of Gods will to yeeld it for euer our acknowledgement of soueraignty ouer vs m Psal 40.8.10 Secondly note here that wee must respect all Gods will and thus wee are tyed to respect all the will of God both in respect of knowledge in respect of practise for we should labour to be made rich in all things in all kinde of vtterance and in all knowledge n 1 Cor. 1.5 we should be expert in the word of righteousnesse accustoming our selues continually to exercise our wits about discerning of good or euill out of the word o Heb. 5. vlt. in practise we must haue respect to euery commandement of God and as Dauid did we must labour to doe all Gods will and not bee like Saul or Herod This may serue first for confutation of the Papists that will not allow the will of God to be the onely rule though they grant it to be a perfect rule But let vs detest that subtle distinction and in the simplicitie that is in Christ Iesus acknowledge that there is a will of God for euery opinion and worke of euery man of God sufficient to make him perfect in all knowledge and euery good worke p 2 Tim. 3.16 Againe if this doctrine were soundly vrged thorough euerie commandement it would ransack the hearts of carnal men and then manifestly let them see The arraignment of the ciuill honest man the vanitie of their false and wilde presumption of ciuilitie and Gods liking of them and their honest meanings It is true they dare not say with their tongues there is no God but is there not such talke in their hearts or could they not wish there were no God * Psal 14.1 They worship not Sunne Moone nor Stars but is there in them that warmth of loue to the true God that they can loue him with all their hearts and all their soules q Deut. 6.5 where is that liuely knowledge of God r Io. 17.3 where is that trembling feare of God Å¿ Hab. 3.16 where is that glorying in God t Jer. 9.24 where is that cleauing vnto God u Act. 11.23 doe these men euery day commit their waies and their workes vnto God * Psal 37.5 Pro. 16.3 These men vse to wonder at Hereticks but what formes of God do they conceiue in their heads euery day They will not blaspheme God to his face it is true but will they not murmure from day to day at the worke of his hands x 1 Cor. 10.10 They place no diuinitie in the signes of heauen but will they not feare them neither yet this is condemned as well as the other y Ier. 10.2 It is true popish Images are gone out of their sight in the Churches but are the pictures of the Trinitie gone out of their houses They thinke indeed it is too bad neuer to come to Church or to giue God no worship but do they make conscience of cold seruice of God or luke-warmnes z Reuel 3.15 and continued hypocrisie For may it not be truly said of them their hearts almost neuer come to Church a Esa 29.13 sure their soules will be indited in the day of Christ and conuicted too for obstinate Recusants witchcraft coniuring and charming is naught they say but is going to witches and coniurers and charmers naught too in their opinion b Leuit. 20.6 Esay 8.19.20 To forsweare a mans selfe they hold it somewhat vile if it may be discerned but what conscience make they of swearing in their common talke especially by petty othes and that which is not good c Math. 5.34.37 They dare not curse God but they dare curse the creatures of God by the name or iustice of God they dare not talke directly against God but they dare vse Gods titles without reuerence d Deut. 28.58 They say they know all comes from Gods blessing but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer e 1 Tim. 4.4 Wee all say the Sabbath must be sanctified but who makes it his delight we condemne labour on the Sabbath but where are those Nehemiahs that will restraine this monstrous abuse in the Citie of hyring labourers on the Sabbath Though for many Sabbaths one after another they trauell hither many hundreds of all sorts from all parts round abount and fill the streets almost with tumults on the Lords day from the morning till neere the euening yet none seekes the reformation of this matchlesse abuse or if any would restraine it how are they opposed The Lord giue repentance to those that haue sinned this way and lay not the toleration of this damned abuse to their charge Men say at length it is naught to
turning men from prophanesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not her house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the Gospell And the Church that is in his house By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honor remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may trie our loue to Gods children by examining our selues whether wee can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the young and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle cals this houshold a Church wee may note A religious familie is a little Church The vses of it that a religious and well ordered familie is as it were a little Church Here in one familie is prescribed what all families should bee this familie is called a Church because his people were godly and the word of God was read there and praiers made to God and Psalmes sung and the younger sort were catechized and instructed Now doe we learne from hence that our houses are Churches Then these things will follow 1. That Gods worship and pietie must be set vp in them 4. Orders in the familie How can they be Churches of God if God be not serued in them 2. All must be done therein order and quietnesse and silence for so it is or should be in the Church 3. Euill persons that are incorrigible must not dwell there but must be cast out Psal 101. 4. The husband or master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ Againe are our families Churches Why then religious families are in a happie case for then God himselfe will dwell there so as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of prophane housholds Should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither praier nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and railing and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuils dwell they are very sties of vncleannesse and vnholinesse Thus of the 15. verse VERS 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise reade the Epistle from Laodicea THese words containe a direction for reading 1. of his Epistle and that both priuately and publikely 2. of an Epistle from Laodicea Of reading the Scriptures In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept Search the Scriptures Ioh. 5.39 And this may euidently reproue the prophane neglect of the most herein in this great light Many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others though for their credit sake they haue gotten them Bibles yet they reade them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must bee read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must reade the Scriptures it is here set downe indefinitely of you meaning of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must reade the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein young men must studie in the word Psal 119.10 so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18 27. What should I say Euery good man must reade the Scriptures Psal 1.2 The vse may be to stirre vs vp to doe it and to doe it constantly for the same word of God that requires it to be done shewes it should bee done frequently we must reade all the dayes of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal 1.2 they reade 4. times a day Nehem. 9.4 The profit of reading the Scriptures And the rather should we be excited to this daily reading of the word considering the profit comes thereby it would exceedingly comfort vs Ro. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we reade not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Quest But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading The causes vvhy so many profit not by reading the vvord I answer diuersly 1. Some men are poisoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2. Many seeke not a blessing by praier whereas it is certaine the flesh will not of it selfe sauour the things of the spirit 3. Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal 25.9