the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Conuersion by the daily fruits of amendment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your praises in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not only for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnes of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light so wee thought good to write vnto you both to put you in minde of the most holy doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can we euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
know whether we be conuerted and quickned or not I answer it may bee knowen by diuers signes of these signes some agree to the weake Christian and some to the strong Christian The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart l Acts 2.41 as causeth him voluntarily to remember his euill wayes m Eze. 20.43 and iudge himselfe daily for it n Esay 4.4 mourning for his sinful life o Esay 61.2 3. confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure p Matth. 13. and longs daily after it q Iob 23. it makes them flie as the doue to Gods house and as doues to the windowes r Esay 60.8 yea their affections to it are such as heauen suffers violence ſ Matth. 11. They feele a sauour of life in the word t 2 Cor. 2.14 Christs words to them are spirit and life u Ioh. 6. Yea such is their affection to the word they can be content to receiue it with patience and much afflictions * 1 Thess 1.6 And if they obtaine a sanctuary of God they will endeauour their owne daily sanctification by it x Ezec. 37. vlt. They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God y 1 Ioh. 3.14 which they shew by their admiration of them z Isay 61.7 and by their delight in their fellowship a Phil 1.5 and by a willing communicating to them in all ready seruice b Acts 16.14.15 Heb. 6.9.10 Esay 23. vlt. and well-doing The fourth signe is their ceasing from sinne euen their daily endeauour to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes c 2 Tim. 2.19 Psal 14.6.4 Esay 55.8 Matth. 18.8 The fift signe is a holy constant desire d Esay 55.1 Matth. 5.6 after Gods fauour and remission of sinnes as the greatest happinesse reioycing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A greate conquest and victorie in ouercomming the world and the flesh 4. The spirit of prayer and such like Vses The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne f Hos 5.4 Three sorts of men greeuously transgresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued Note 2. Heere is an excellent comfort to weake Christians note that the text saith quickned not borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God though euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth heere forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3. How should the consideration of this work and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead and neuer giue ouer till Christ bee formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it g Esay 35.8 seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world h Tit. 2.12 And they should giue all diligence to make vp their assurance of their holy calling and election i 2 Pet. 1.10 Heb. 6.12 Girding vp the loynes of their mindes that they might trust perfectly on the grace that is brought vnto them in the reuelation of Iesus Christ l 1 Pet. 1.13 And since they are in so happie an estate they should alwaies reioyce and let their moderation of minde be knowen to all men being in nothing carefull but in all things making request vnto God with prayers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes m Phil 4.6.4.7 And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God n 1 Cor. 16.10 2 Cor. 1.14 Secondly we should exhort one another and prouoke one another to loue and good workes and not forsake the fellowship of the Saints o Heb. 10.24.25.26 praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that we might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the Saints p 1 Thes 3.12.13 Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together with Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit and power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word forgiuing as it is in the originall signifieth to acquit them gratis
Gods children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Miserie breeds vnitie Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore he saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries daies the Bishoppes and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times falls out in common Iudgements as the sword and pestilence Esay 24.2 in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like Taker to vsury Great and preuailing Iudgements take away all that vanity of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse either of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neither loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruite of their owne wayes Doe It is not safe to put ouer good motions Not safe to deferre good motions Note When Paul findeth fitnesse to pray and giue thankes he doth not omit the occasion In spirituall things delay is alwaies dangerous but in sinfull motions the only way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes It is good to praise before thou reproue Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their praise-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that he did it not of malice a thing especially Reasons 1 to be looked to in all admonitions in familie or else-where as well to praise for vertue as dispraise for vice Secondly hee holds this course to let them Reasons 2 see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the Reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they Reasons 3 might the more hate sinne seeing it did darken their graces which else would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should praise God for his Reasons 4 mercies to vs and we neuer praise God our selues Lastly it carrieth with it Reasons 5 a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish traditions ouerflow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankfulnesse especially to God There is a flattering thankefulnesse to men Acts 24.3 Luke 18.11 and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefly to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to bee obserued for the manner of performance of it There are many reasons scattered in Scripture Motiues to thankfulnesse to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence 1 Cor. 14.16 that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberality hee vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God d 2 Cor 9.12.13 1 Cor. 4.16.2 And in the 4. of the 2. of Corin. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much praise to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of Thanks e Ephes 43.4 As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the Faith f Col. 2.6.7 Secondly if men in all things let their requests be shewed vnto God with giuings of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus g Phil. 4.6.7 Thirdly it is a signe nay a very meanes of a contented mind He that
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
the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that we should walke in them u Ephes 2.10 and it shall be to vs according to our works x Rom. 2.6 and therefore it should be our Wisdome to shew by good conversation our workes y Iames 3.13 and our Loue to prouoke others vnto good workes z Heb. 10.24 Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the works that are done to be seene of men are not good works a Mat. 23.5 The workes of persecutors are all nought b Ioh. 8.39 40. What workes are good workes all works are nought that haue not repentance going before for good workes are the workes of the penitent c Acts 26.20 all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace d Prou. 1.28 It is a signe mens workes are not good when they hate the light and cannot abide to be reproued e Ioh. 3.19 20. And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe f Exod. 22. Lastly doth not the world hate thee g Ioh. 7.7 then suspect thy workes For the second that we may haue comfort that God will account our workes good works What rules must be obserued to make our workes good works 1. They must be warranted by the word of God if wee doe truth we must goe to the light that our deeds may be manifest that they are wrought in God h Iohn 3.21 2. Our persons must be made good by iustification we must be created in Christ Iesus i Ephes 2.10 Would we worke the workes of God we must beleeue in him that God hath sent k Ioh. 6.28 29. 3. Our workes must be finished l Iohn 4.34 4. By mortification we must purge our selues that we may be meete for the Masters vse and prepared for euery worke we would haue accepted as good m 2 Tim. 2.21 Lastly the ends must bee good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankfulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6 The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conversation with men there are diuers kindes of good works What vvorkes are good vvorks in particular some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such it is to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnesse so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and cheerefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruites for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but he will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because hee is neuer without some fruit as also he shall be sure his workes will go with him when all things else shall leaue him Thus farre of the eminency of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition two things may be obserued First we had need to be often vrged and put in minde 2 Obseruation from the repetition Wee need to be often stirred vp to seek knowledge and stirred vp to seeke knowledge we are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept n Esay 29. Of our selues there is none of vs haue any great mind to vnderstand or seeke after God o Psal 14.2 or if we begin we soone leaue off to vnderstand to doe good p Psal 36.3 and some of vs are so wayward and wilfull that we know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued q Psal 82.7 Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned we must still be industrious to get more knowledge We must still seeke to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse r 1 Tim. 4.3 Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith Å¿ Phil. 1.10 1 Iohn 4.1 and it keepes downe corrupt affections t Esay 11.7.9 and in what measure we retain our ignorance we retaine feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines Doct. 1 First that wee must increase in knowledge else that we haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of GODS Image and therefore of great both necessitie and honour If men bee neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life Doct. 2 the preuailing of sinne in the life of the Iewes was caused by the preuayling of ignorance u Esay 1.3 Therefore there is no
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to
propagated 4. His obedience was charged with the obseruation of the tree of life and of good and euill Vses The image of grace hath these specialties 1. Faith 2. Godly sorrow 3. The cohabitation of the flesh 4. A feeblenesse and defect in the measure of grace 5. A peculiar kinde of inhabitation of the spirit of Christ Lastly the image of glory hath these differences a freedome like the Angels from all terrene necessities 2. An vtter abolishing of the sinfull flesh and of the very naturall disposition to die 3. A full perfection of all graces 4. A losse of faith and sorrow and all the works of repentance 5. A speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of Gods image should serue to teach vs to loue and admire all that feare God since the Lord hath graced them with this honour to be like God it is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of Gods seruants 2. Since the seat of this glorious resemblance of God is in the heart it should teach vs especially to looke to our hearts and keepe them with all diligence x Pro. 4. euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue libertie to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of God then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in steed thereof with so much care fashion themselues after this world y Rom. 12.2 or after the lusts of their owne and old Ignorance z 1 Pet. 1.14 or after the wills and humors of men a 1 Pet. 4.2 3. How are we bound vnto God for this vnsearchable loue that is pleased to restore vnto vs this diuine gift through the Gospell of Iesus Christ Thus in generall of Gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. The efficient cause noted in those words of him that created him For the first wee must vnderstand that to say man is the Image of God and man is after the image of God Imago ad Imaginem is not all one for man is said to be the Image of God because hee is truely so and hee is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two waies created first in respect of being and so God created him 2. In respect of new being and so Christ created him b Ephes 2.10 1 Cor. 8.6 neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he sustained the person of all mankinde else how could we be said to bee created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that thinke God must needes saue them because hee made them 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration For it furthers both repentance and faith and therefore in diuers places of Scripture where the holy Ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart c Psalm 51. and to create the fruite of the lips to be peace d Esay 57.19 and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloude and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence e Esay 4.5 and to create light f Esay 45.7 and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadfull maiestie that was able to worke so wonderfully g Psal 33.7 and 8.9 and it inforceth humilitie by shewing that we are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two things in it more then is properly in conformitie to Gods image for wee must be like him in sufferings h Rom. 8.19 And secondly in the impressions of the vertue of his death and resurrection i Rom. 6. Phil. 3. And thus of the tenth Verse VERS 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all in all things THis Verse may containe an other reason to perswade to mortification and holy life And the reason may be taken from the great respect God hath of true grace in Christ and the little loue or care he hath for any thing else a Barbarian a Scythian a bond-man if he haue grace shall be accepted wheras a Graecian a Iew a free-man without grace is without respect with God Christ is all It may be the Apostle here meets with the false Apostles that so much vrged the obseruation of Iewish rites stand so much vpon it to diuert the people from the sound care of reformation of life by filling their heads with questions and vaine wrangling about the law whereas the Apostle shewes men may be absolute and compleat in these outward obseruances and yet their circumcision auailes them nothing before God Here are then euidently two things in this verse first what it is God stands not vpon 2. What it is
this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer verse 9 10.11 In the Thankesgiuing hee shewes for what he gaue thankes which hee referres to two heads 1. their Graces 2. The Meanes by which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laide vp for you in heauen Verse 5.6 The Meanes of Grace was either principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out six waies 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the Grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes the ministerie of the Word Verse 7.8 The Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which he shewes by the good report he chearefully giues of them viz. who also declared vnto vs your loue in the spirit Thus of the Thankesgiuing Verse 9.10.11 Now in the opening or vnfolding of his practise in praying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleuenth Verse In the affirmation there are three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day we heard of it thirdly the matter affirmed we cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which he sets one first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that he addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely verse 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine containeth excellent matter concerning our Redemption where hee proceeds in this order first Verse 12.13.14 hee considers the worke of our Redemption and secondly the person of our Redeemer The worke of our Redemption verse 12.13.14 the person of our Redeemer verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two waies after hee hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darkenesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the fourteenth Verse to be remission of sinnes through the bloud of Christ And thus of the worke of our Redemption The person of our Redeemer is described three waies first Verse 15.16.17 in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to bee said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things verse 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by either Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly he is before all things in the beginning of verse 17. lastly all things in him consist verse 17. the end of it Thus the Redeemer is described in relation to the whole World Verse 18.19.20 Thirdly hee is described as he stands in relation to the Church and so either to the whole Church vers 18.19.20 or to the Church of the Colossians verse 21.22 As he stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this he proues by shewing that he is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of grace he is their beginning and in the state of glory he is the first begotten of the dead that both among the liuing and the dead he might haue
of the world and worldly occasions Fourthly his last signe is that hee did set the Lord alwaies before him hee could be content to walke euer in Gods presence and to haue him the witnesse of his actions hee was not carefull onely to approue himselfe to men as wicked men may doe but his chiefe care was to walke in all good conscience before God Lastly in the fourth of Esay Esay 4.3.4 the Prophet fore-tels of men that vnder the Gospell should bee called holy or Saints and these hee describes by their happinesse they shall be written among the liuing in Ierusalem and by their holines which will discouer it selfe by these signes first they are not acquainied with the damnable and hatefull extenuations and qualifications of sinnes they are not heard to say it is a little sinne a small fault no their sinnes in their eyes are filthinesse and bloud Secondly they are men that haue felt the power of GOD in the practise of mortification they are new creatures they are washed and purged Thirdly the Spirit of God in them hath beene a Spirit of Iudgement and a Spirit of burning a Spirit of Iudgement not onely in respect of knowledge and illumination but also because it hath kept an Assize in the soule of the sinner hee hath beene arraigned indicted and hath pleaded guilty and beene condemned a Spirit of burning both in respect of the inward purifying of the heart from the drosse that cleaues vnto it as also in respect of zeale and ardor for the glory of God And thus farre of the first thing giuen vnto the people of God they are Saints Now followeth the second The acceptations of the word faithfull Faithfull This worde is diuersly attributed in Scripture It is giuen to a 2 Cor. 1. God and God is said to be faithfull in the accomplishment of his promises It is giuen to b Reuel 19.11 Christ and hee is called faithfull and true It is giuen to the c Psal 89.37 Psal 19 7. 111.7 Sunne in the Firmament because it keepeth his certaine course It is giuen to the Word of God so as whatsoeuer it promiseth or threatneth men may certainely binde vpon it for heauen and earth may faile but one iot of it shall not faile Lastly it is giuen to Men especially and most ordinarily to such men as are true beleeuers and walke in all good conscience both before God and Men and as it is thus taken the words of the holy Ghost Prou. 20.6 Prou. 20.6 may be taken vp Many men will boast euery one of his owne goodnes but who can finde a faithfull man These are they that Dauid so earnestly searcheth for and hauing found them doth so stedfastly set his eyes vpon them and entertaineth them into his Court Psal 101.6 Psal 101.6 The names of these wee doe for the most part take vpon our selues but the signes of these are but sparingly found amongst vs. That we may examine our selues I will consider what is required of vs that we may shew our selues faithfull Faithfulnesse in spirituall things Hereunto fiue things are requisite The Christian mans faithfulnesse ought to shew it selfe first in spirituall things secondly in temporall things vnto faithfulnesse in spirituall things fiue things are requisite First faith in Christ to get sound reasons from the Word and Spirit of God and a sure euidence for the particular perswasion of the heart that God in Christ is graciously reconciled with the sinner He cannot bee a faithfull man that hath not a iustifying Faith all that time of a mans life onely receiueth hee this honour to be accounted faithfull when aboue all things hee trauels after the sense of Gods fauour in the forgiuenes of his sinnes Secondly faithfulnesse stands in the performance of all those Promises Purposes and Vowes which men in their distresse inward or outward doe make vnto God Psal 78. And therefore the Israelites are charged not to bee faithfull because when the wrath of God turned vpon them and the strongest of them were slaine and their chosen men were smitten and that their daies did consume in vanitie and their yeeres hastilie then they crie vnto him and seeke him in their distresse they returne and seeke him earelie they acknowledge that GOD is their strength and the most High their Redeemer but when the Lord had beene mercifull vnto them forgiuen their iniquities so as hee destroyed them not and called backe his anger then they returned and prouoked the LORD againe they flattered him with their tongue they tempted GOD and sinned still and therefore they are censured thus Their heart was not vpright neyther were they faithfull in Gods Couenant Thirdly it shewes it selfe in constant sincerity in Gods worship when men will worship God according to the rules of his reuealed will without mixture of mens inuentions or the customary sinnes of prophanenesse and hypocrisie Hos 11. vlt. And thus Iudah is said to be faithfull with Gods Saints because as yet the worship of God was preserued amongst them in the auncient puritie in which the old Patriarkes and Saints did sincerely worship the God of their Fathers hee is a faithfull man that will worship God no otherwise then the Saints haue done that is precisely according to his will reuealed in his Word Fourthly faithfulnesse is exercised in the conscionable imployment of the Gifts Graces and Talents receiued in our generall calling to Gods glory the increase of our gifts and the inriching of our soules with true spirituall gaine And thus hee is said to bee a good Seruant and faithfull that hauing receiued fiue Talents hath gained with them fiâ—e moâ— Mat. 25.21.23 or two Talents and doth gaine two moe and this we doe when hauing receiued Knowledge Faith Loue Hope Patience Spirit of Prayer c. wee doe by a constant and daily practise bring them out into exercise for our selues and for others Thus doing two commodities wee shall reape first it is a signe of our faithfulnesse secondly the gifts will increase and to him that hath such gifts to vse them shall be more giuen Lastly faithfulnesse shewes it selfe in mens sinceritie diligence constancie and care to promote and further the causes of God and the Church with the conscionable discharge of all such dueties as belong vnto such seruice Thus Timothy is praised to bee faithfull in the Lord 1 Cor. 4.17 1 Cor. 4.17 And thus the Apostle and Apostolicall men were faithfull when they could doe nothing against the truth but for the truth and thus men are faithfull that can patiently beare 2 Cor. 11.8 and willingly take vp the Crosse of Christ and that daily so as they may further the building vp Luke 9.23 and edification of Gods people Those then are not faithfull that doe the worke of the Lord negligently that set their hands to the plough and looke backe that minde their owne things honours pleasures profits and preferments and those that
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word
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
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
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 most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs 2 Generall obseruations as wee desire more to abound in good fruites so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
z Ephes 4.11 to 17. Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting a Iames 1.4 c. And lastly wee must bee carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian A strong Christian discouers himselfe by diuers things First Of the strong Christian and how he may be knowne hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without b 1 Cor 3.1 Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him c Mat 20.22.23 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth The ordinary faults of speech are not found in his Tongue 6. He is not carefull for his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him i Math 5 38. to the end Lastly in Faith hee is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers 17. hee can beleeue aboue hope and vnder hope Vers 18. hee looketh not to the meanes but to the promise Vers 19. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee for performances Vers 20.21 for these things were not onely true of Abraham but may be true in vs also Vers 23.24 who may haue as great helpe from Christ as euer he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue wee one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects All might in foure respects First it must bee a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee strengthened in retayning and recording the secrets and hid things of God which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 Fourthly it should be a Might extended to all possible degrees and power of euery Grace and dutie thus in mercy wee should communicate in all good things y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory The extent of Gods power Power is one of the Attributes they call in Schooles relata the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities What God cannot doe it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a
Obiect The faithfull themselues discerne not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians Solut. some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne to or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians either want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicity in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of either earth or hell cannot alter his iudgement in the high estimation of such a condition Vses The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory p Psal 29.10.18 and if there were nothing else for a Christian to ioy in yet let all the children of Sion reioyce in their King q Psal 149.2 Yea the thought of this that God is our King should vphold vs and fence vs against all crosses r Psal 74.12 for Christ is a hiding place for the winde and a couer for the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land Å¿ Esay 32.2 And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fairer seruice then to serue the Sonne of God Who would not feare thee O King of Nations t Jer 10.7 accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worshippe this King the Lord of Hoasts u Zach. 14.17 If Iesus Christ be a great King then where shall they appeare that say to the King Apostata x Iob 34.18 Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house y Mal 1.13.14 how dare men so securely offer vp their blinde lip-seruice and lame deuotions It is a Kingdome that is offered why doe wee then trifle why doe they excuse What meanes these fond excuses I haue married a wife and cannot come I haue bought fiue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose either Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefly seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernement of Iesus Christ Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs z Psal 4.5 Wee should open our hearts wider that the King of Glorie by his Word and Spirit may come in * Psal 24.10 Wee should labour for all those Graces by which an entrance is ministred into this Kingdome a 2 Pet 1.8.11 and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we bee neuer so many waies opposed yet seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwaies a good fight b 1 Tim 6. and continue constant and vnmoueable and if Christ lead vs into his Chambers c Cant 1.3 of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwaies Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worshippe and bow downe let him serue with all reuerence and heare without all hardnes of heart d Psal 95.1.3 let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest Quest Why is it called the Kingdome of the Sonne rather then of the Father Ans Answ Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from CHRIST and no man commeth to the Father but by Christ Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued As Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be
men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortality and the rest of the words they interpret of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is not agreement for some thinke the Apostle speakes by way of Concession as if hee should say Be it so that Angels are Thrones and Dominions c. as the Iewes and false Apostles affirme when they go about to perswade you to Angel-worship yet if that were granted Christ onely were to be worshipped because hee made all those and what excellency they haue they had it from him Others thinke that the Apostle reckoneth vp the excellent'st things in humane gouernment and giues them to Angels to shadow out their glory and consequently the glory of Christ that made them I thinke there is no hurt in their opinion that giue all these words vnto Angels Why Angels are called by these names And they are called Thrones Dominions Principalities Powers because God by them gouernes the Nations and as some thinke moues the Heauens restraines the Deuils workes Miracles foretels things to come protects the faithfull and exerciseth his iudgements vpon the world yet so as these names may be giuen to all Angels in diuers respects and vpon occasion of diuers employments Or they may be giuen to some Angels for a time and not for euer Or if it bee yeelded that those names doe distinguish the diuers sorts of Angels The Vses of the doctrine of Creation and their order yet it will not follow that wee can tell their sorts as the bold Dionysius and the Papists haue aduentured to doe Thus of the doctrine of Creation the Vses follow and they are 1 For Reproofe 2 For Consolation 3 For Instruction The doctrine of Creation cannot but bee a doctrine of great reproofe and terrour to wicked men because those goodly Creatures being Gods workemanship will plead against them and make them inexcusable in the day of CHRIST in as much as they haue not learned to know and serue God with thankefulnesse and feare that shewed his Wisedome and Power and other the inuisible things of God e Rom 1.19 in the making of all those Creaturesr. And besides from the great power of God in the Creation of themselues and other Creatures they may see that they are in a wofull case that by sinning striue with him that made them for hee hath the same power to destroy them f Esa 45.19 And further if God made all then he knowes all and so all the sinnes of the sinner and in that hee made all hee hath at his command as Lord by creation all Armies to raise them against the wicked for their subuersion Secondly the Doctrine of the Creation may comfort Gods Children many waies first it may comfort them in the faith of the worlds dissolution it is hee that created Heauen and Earth that will accomplish it that time shall be no more I meane not times of mortalitie sinne labour infirmitie g Reuel 10.6 c. Secondly it may comfort them in the successe of Christs kingdom on earth Though it be a great thing to gather men againe into couenant with God and to open the eyes of men blinde with ignorance and to deliuer the soules of men that haue long lyne in the prisons of sinne and miserie yet wee may be assured that God by the ordinances of Christ will accomplish all the great things of this spirituall kingdome because hee was able to create the Heauens and Earth And God himselfe doth remember his power in the Creation to assure his performance in our regeneration h Esa 42.5.6 Thirdly it may comfort vs in our vnion with Christ for what shall separate vs from his loue in as much as hee is vnchangeable himselfe nothing else can for they are all his Creatures and must not crosse his resolued will i Rom 8. Fourthly it must needes bee a comfort to serue such a God as hath shewed himselfe in the Creation to worke so wonderfully Blessed is hee that can reioyce in God and his seruice and is refreshed with the light of his countenance and assured of his loue k Psal 89.11.15 Fiftly the wonders of the Creation serue to shew vs how wonderfull the workes of Grace are in the working of which the Lord vseth the very tearme of creating To regenerate a man is as glorious a worke as to make a world l Ephes 2.10 4.24 2 Cor 5.17 Gal 6.15 the protection of a Christian hath in it also diuers of the wonders of the Creation The peace that comes into the hearts of Christians as the fruits of the lippes is created m Esa 57.18 a cleane heart is a rare blessing for it is created also n Psal 5.18 Sixtly it is a comfort against the force of wicked men and their wrongs the wickedst men are Gods Creatures Hee created the destroyer to destroy and the Smith that bloweth the Coales and him that bringeth forth an instrument and therefore all the weapons that are made against Gods Children cannot prosper And it is a part of the Christians inheritance to be protected against the malice of the wicked that would destroy him o Esay 54.16.17 43.1.2.3 Lastly it may comfort Gods Children in the expectation of their saluation for God hath promised as certainely as hee hath created the Heauens he will saue Israell though it should bee as hard a worke as was the spreading out of the Heauens p Esa 45.15.17.18.19 Thirdly the doctrine of the Creation should teach vs diuers duties First the admirablenesse and varietie of Gods workes should prouoke vs to contemplation How deare are thy thoughts vnto me Psal 139 17. Secondly in affliction wee should willingly commit our selues to God and trust in him though our meanes be little or vnlikely for he is a faithfull Creatour his loue to vs affords him Will to doe vs good and the creation proues his Power q 1 Pet 4.19 Esa 45.12.7.22 Thirdly the greatnesse of the workes in Creation should imprint in vs Reuerence and Feare and force vs to the duties of the adoration and worship of God Reuel 4.11 5.13 Psal 104.31 100.13 Fourthly the knowledge of the glory and greatnesse of the Creator should inflame in vs indignation against Idols and the worship of the creature Ier. 10.3 7.10.11.12.14.16 Rom. 1.25 Fiftly the remembrance of our Creator and Creation should worke in vs an abatement of our pride and iollitie and dull the edge of our fierce appetite to sinne Eccles 12 1. Sixtly the consideration of our equalitie in our Creation should keepe vs that we transgresse not against our Brethren Wee haue all one Father and one GOD hath created vs r Mal 2.10 Iob 31.14.15 Thus of the Creation The third thing in Christs relation to the Creatures is that All things are for
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
from the spirit of God which is in them for the spirit sets the soule at libertie x 2 Cor 3 17. and furnisheth it with graces y Gal 5 22. sealeth vp vnto the day of redemption z Ephes 1.14 strengtheneth the inward man a Ephes 3.16 shewes the things giuen of God b 1 Cor 2.12 is a perpetuall Comforter c John 14.16 Leadeth into all truth d John 15.13 frees from condemnation and the rigour of the Law e Rom 8 1 3 10. Zach 12.12 Rom. 8.1.3 is life for righteousnesse sake vers 10. mortifies the deedes of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and mooueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may bee sure to haue any thing 1 Ioâ—n 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished How many wayes the word furthers continuance And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our waies verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt vers 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feete verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal 84.12 1. Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faâ—â—h and continue in it but wee must be grounded and stablished and when he 〈◊〉 stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it particular Knowledge Certainety Resolution and Contentment To be thus established would fortifie vs against all the changes The priuiledges of an established and grounded heart and alterations of estate or Religion in aftertimes and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmooueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That wee might be thus grounded and stablished What we must doe that wee might bee grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles f Ephes 2.20 we must be daily conuersant in the Scriptures 2. We must be much in praier but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruencie and power of Gods spirit in other in prayer g 2 Tim. 2.19.22 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to bee abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled h 1 Cor. 15.58 1 Tim. 6.19 4. Wee must pray God to giue vs a free and ingenuous spirit i Psal 51.12 What a free spirit is wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sounde frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne case k Pro 4.26 6. Wee are not vsually setled and soundly stablished till wee haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs l 1 Pet. 5.10 Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to CHRIST and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke m Luk 6 48.49 Quaest Quest What should be the reason why many after long profession and much hearing and some comfortable signes of assurance Ans at sundry times conceiued should yet be vnsetled and distracted The causes why many after long profession and some signes of hope are still so vnsetled and shew so much perplexitie and want of firmenesse either in contentment or practise Answ This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secrâ—t or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to
not mens sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine i Matth. 15. Fourthly wee should prize euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reasons of the dispensation of spirituall fauours in Christ are not in vs neither in will nor worke but in the good pleasure of GODS will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that wee should bee thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our cheefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trialls and troubles because hee did it k Psal 39.9 Lastly this might breake to powder carnall hopes how canst thou plead thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light l 2 Tim 1.10 But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need go no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekly raised and divulged throughout all the Country round about What is the riches of the glory The Apostles varieâ—ie and effectuall tearmes are to be noted though he haue spoken much yet hee is not drawne drie but speakes still with great feeling and efficacie both of words and matter And indeed as any men are more holy they haue the more deepe and tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of Admiration as if he thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when we see holy men striuing for wordes to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should bee most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power and fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word Quest What wee must do to keepe affection in the admiration of the word and that wee doe highly esteeme of it and long after it what must wee doe to keepe this appetite that wee lose it not and that it die not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heede of euill company the people that cried out for very admiration Hosanna blessed be he that commeth in the name of the Lord Ans when they were gotten among the Scribes and Pharises had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue either their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy heart from communion with God in the meanes Whoredome and Wine and the cares of this life c. will take away any mans heart m Hos 4.11 Luke 21.34 Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breede contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes we may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory True knowledge is a rich knowledge Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge n 1 Cor 1.5 and Paul compares it with and commends it beyond all earthly riches o Phil 3.9 and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life p Iohn 17.3 and in respect of the effects because it makes a man rich in grace And it appeares by the contrary Vses for to be blinde is to be poore and naked and miserable q Reuel 3.17 and Vse 1 therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make Men
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
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
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony-combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers bee not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the Word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified Difference of loue in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1 Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2 1. If thy loue to Gods children be right 1. it is diligent h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue lastly it hath the properties mentioned 1 Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions The restraint of this loue Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse x Phil. 3.2 5 With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truely feare God y Reuel 2.9 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
as well as they For we haue the spirit of God in vs and the people of God round about vs. Heere also Ministers may take notice of their duties their spirits should cleaue to their people and their daily thoughts and cares should runne vpon them they should still obserue them and watch ouer them in the Lord. Ob. 2. But might some one say Is it charitie in the Apostle being thus absent to entertaine surmizes and hard thoughts of vs as if wee were falling away c. Now to this he answers that though he wrote this to exhort them and to warne them yet he did greatly reioyce to know so much as hee did of their order of life and stedfastnesse of faith Many are so diseased that they thinke if a man reprooue them or admonish them that then hee hates them altogether and likes nothing in them but the Apostle to preuent that acknowledgeth the praise of their life and faith A holy minde can reioyce in the good things of those he warneth or reprooueth Your order Order hath originall in God he is the God of order a 1 Cor. 14.33 as all disorder and confusion is of the Diuell Order is that wonderfully commends whatsoeuer it is in There is a kinde of seede of order sowen in the creatures This order in man is their eutaxie or well disposing of themselues The Apostle might commend their order generally both in relation to the common-wealth and to the Church and in their families as also in their particular conuersation That there might be order in Common-wealths Of order in the common-vvealth God hath set man in authoritie for by him Kings raigne and haue their power b Prou. 8. Rom. 13. and hath communicated a part of the honour of his owne diuine lawes to their ciuill lawes viz. That they should binde mens consciences so farre as they are not disagreeing from his word Besides hee hath recorded threatnings against the disobedient and acknowledgeth Magistrates to beare his image to be as it were Gods by representation and hee guides them by his spirit for the time many times qualifying them with gifts and guiding their mouthes in iudgement for a diuine sentence is in the mouth of a King yea hee himselfe drew a plat-forme of rules for Common-weales to giue them a taste of gouernment Now that men may attaine to this Eutaxie and good order in Common-weales they must reade the law of God and let that bee a generall guide to them and they must propound sanctitie as well as felicitie as the end of their gouernment and in calling to office they must be carefull not to set the feet where the head should be but to chuse men that feare God and hate couetousnesse and are men of courage The feare of God and courage is wonderfully wanting in all sorts of Magistrates And as for courage in respect of the people what are they the better if they haue a good man that will doe no good then if they had euill men that would doe no euill Yet in truth Magistrates whether good or euill men doe much euill by suffering euill to be vnpunished But to returne to the point Magistrates that would preserue order must giue good example themselues and mend the disorders of their one households and bring such a sympathie and loue of the people as they should both preserue their authoritie and yet remember that they rule their brethren And in their gouernment they cannot obserue order vnlesse they punish vice as well as command or prouide for vertue and wealth Besides they must take away the persons or places that are occasions of disorder and they must charge and remunerate as well as punish Finally the people out of the obligation of conscience must striue to liue in order with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authority ouer them Order in the Church There is order also in the Church and thus there is order in doctrine for milke must be propounded before strong meat or with sufficient reference to the parties to be taught There is order also to be obserued in the time places and manner of celebration of Gods worship There is order also to be respected in the vse of things ecclesiastically indifferent There is order in the subordination of persons in the ministery some to rule some to teach some to exhort some to distribute There is order also to be obserued in the discipline of the Church proceeding by degrees with offenders so long as they are cureable Order in the family Neither may our families be without order order I say not only in the duties that concerne the maintenance of the familie but also in the exercises that concerne religion and the seruice of God in the familie In families there must be a care also of reformation especially that openly prophane persons only for temporall aduantage bee not retained or admitted there In the familie also there must bee a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutuall edification What should I say There is a mutuall relation in all the members of the familie one to another and the discharge of their seuerall duties one to another is charged with a daily care of order But I thinke the Apostle commends the order of holy life vnto which euery Christian is bound It is certaine we can neuer soundly proceed in godlinesse without a care of a settled frame and order of liuing Wee may not liue at a venture in religion T is not enough to doe good now or then by flashes There is an order in holy conuersation We must walke by rule d Gal. 6.16 There is an holy disposing of our waies required e Psal 50. vlt. It is required of vs that we should ponder the pathes of our feet f Pro. 4.26 Wee must order our affaires with discretion g Psal 112.5 This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the wayes of peace i Luke 1.79 T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine wayes and contrariwise the vision of the saluation of God is promised to such as dispose of their wayes aright k Psal 51. vlt. And to bee carefull of an orderly course of life is to keepe our soules l Pro. 19.16 and peace shall be vnto such But alas men haue corrupted their wayes and their vnderstandings are darkned and they are strangers from the life of God neither will men cease from their rebellious wayes The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their wayes and are like Dan that would bite the heeles of such as endeuour to walke in sincerity Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as
are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues Wee see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults whereas there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowne sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue off wrath else there will be little hope that thou wilt not returne to doe euill e Psal 37.8.9 the promise of constant protection is with such as are sheepe f Ioh. 10.28 and are so farre humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancie in the communion of Saints he is not like to walke long that walketh alone Ier. 32.39.40 especially if he might walke with good company and this is a cleere marke of a temporarie faith in such as for many things goe farre when men see they shunne societie with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimonie of Iesus confirmed in vs g 1 Cor. 1.6 1 Tim. 2.6 Christ giues testimonie especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did studie the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankfulnesse acknowledging Gods seale for our confirmation when hee is pleased so to set it to mee thinkes this threefold coard could neuer be broken Oh the heauie slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiplie pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to wait vpon him or to be at the labour of this confirmation How are many that seeme somewhat vnto many how are they I say bewitched with securitie so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimonie of Iesus 9. Would we be set in a safe condition and stablished then wee must striue for a free spirit remembring Dauids praier stablish mee with thy free spirit h Psal 51.12 What a free spirit is Now if any aske what a free and ingenuous spirit is I answer 1. It is a minde that will not be in bondage to the corruptions of the times it acknowledgeth no such bonds or relations to any as to sinne for their sakes 2. It is a minde that apprehends libertie in Christ a minde that will not be in bondage to legall perfection but discernes his release from the rigour and curse of the law it will not be subiect neither to a corrupt conscience nor yet to a conscience erring or ouer-busie but sees his prerogatiues hee enioyes in Christ either in the hope of glory or sense of grace or vse of outward things or his libertie in things indifferent there is a kinde of seruilenesse or spirit of bondage in many that wonderfully holds them downe and if they be not better lightned of their daily feares and burdens the flesh will lighten it selfe by rebellion and apostacie 3. It is a minde not chained downe to the loue of or lust after earthly things 4. It is a minde ready prest to doe good full of incitations to good things and carefull to preserue it selfe from the occasions of euill as resolued so to stand vpon the sinceritie of his heart as rather to lose his life then his integritie as neither caring for those things which the common sort seeke after as praise profits outward shewes c. nor fearing their feares 10. Men must at first labour to get a sound and heartie loue of the truth desirous to store and furnish themselues with the treasures of holy knowledge if the law be written in the hearts and bowels i Ier. 31.33 Psal 37.31 of men they will hold out to the end Lastly men must be sure that they be good and true in their hearts k Psal 125.1.2.4 as the Psalmist saith for then they shall be as the mount Sion that cannot be moued and the Lord will alwayes doe well vnto them Signes of a true heart Now the signes of a good and true heart are such as these 1. A true heart is a new heart that must be taken for granted else in vaine to inquire any further if there be not a newnesse of the heart to God 2. It loues God with vnfained and vndiuided loue though it cannot accomplish all it would yet it hath holy desires without hypocrisie after God aboue all things 3. It labours for inward holinesse as well as outward both seeking the graces that should be within and mourning for inward sinnes as well as outward 4. It will smite for small sinnes as well for numbring the people as for murther and whoredome hee hath not a good and true heart that is vexed onely for great euils and offences 5. A true heart is a constant heart it is not fickle and mutable as many are in all their wayes but that it is once it desires to be alwayes 6. It desireth the power of godlinesse more then the shew of it and is more affected with the praise of God then of men 7. It quickly findes the absence of Christ and cannot be at rest till he returne 8. It constantly pronounceth euill of sinne and sinners and well of godlinesse and good men Now on the other side the reason why many fall away was because they were not true in their hearts at first they set vp a profession of repentance with carnall ends and through hypocrisie beguiled themselues and others Secondly if men finde that they haue beene rightly formed in the wombe and birth of their change then there are other directions for them to obserue throughout their liues that they might continue in this holy walking with God and his Saints
of the chapter HItherto of the exhortation From this verse to the end of this chapter is contained the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to vers 16. 3. He concludes against the things from which he dehorts and that seuerally from vers 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions i. obseruations and externall rites and vaine superstitions concerning either ordinary life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessary vpon the consciences of men 3. From the elements of the world i. from the ceremonies of Moses now abrogated and so from Judaisme In generall wee see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poison and yet cannot abide to receiue any antidote Againe from the coherence wee may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as wee grow settled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When we finde these caueats in the Scripture we must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuices more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to leade away bond and captiue or as here to spoile it is so to seduce or to carry away as a spoile for the matter expressed in this word wee may note 1. That a Christian stands in danger of a combat and if hee looke not to himselfe may be spoiled and carried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts a Matth. 13. 2. That had those things taken away that sometimes they had in spirituall things b Matth. 13. 3. That lost their first loue c Reuel 2. 4. That lost the kingdome of God in losing the meanes of the kingdome d Matth. 21. 5. That lost what they had wrought e 2 Joh. 10. 6. That lost the presence of God f Hos 5 vlt. 7. That lost vprightnesse and sinceritie 8. That lost the taste of the powers of the life to come g Heb. 6. 9. That lost the ioyes of their saluation h Psal 51. And lastly much more theirs that lose their crowne i Reuel 3.11 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You. This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Deuill can fetch booties euen out of the Temple of Christ 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke theirs not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the Popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and libertie on earth to winne Proselytes to their religion There haue alwayes beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophie This is the first kinde of corruption here condemned Quest Answ But is Philosophie naught and here reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that vaine deceit may be here added interpretatiuely it explaines the sense Quest Answ How Philosophie becomes vaine deceit But how became Philosophie to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth deuillish things as the Philosophie of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternitie or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinary course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God whereas it is true of the second cause only So the second is brought against the resurrection whereas it is true only in
and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especially the first and the third cannot be without the second It is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is it betweene wicked men professing Christ and the godly that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the well-being of the Church First therefore of this vnion This vnion is two wayes here set forth 1. That it is in these words knit together 2. How it is in these words by ioynts and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians The priuiledges flovving from our vnion vvith Christ Great is the glory of Christians knit to Christ for from that vnion with him flow many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ a 1 Cor. 12. and the head by the name of the body viz. Israel b Esay 49. 2. The influence of the vertue of the death and resurrection of Christ c Rom. 6. 3. The inhabitation of the spirit of Christ d Rom. 8. 4. Intercession e 1 Joh. 2.2 5. The communication of the secrets of Christ f 1 Cor. 2.16 6. The testimonie of Iesus g 1 Cor. 1.5 7. Expiation as he is the sacrifice and passeouer offered for vs h 1 Cor. 5.7 8. Consolation in affliction i 2 Cor. 1.5 9. Power against tentations k 2 Cor. 11 9. 10. The anointing or power of office to bee Prophets Kings and Priests vnto God l 2 Cor. 1 2â— 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things m Eph. 1.27 12. Sympathie all miseries n Heb 2.15 13. The sanctification of all occurrents in life or death o Phil 1.21 14 The resurrection of the body both for matter p Rom. 8.11 and prioritie q 1 Thes 4 16. Lastly the opening of heauen r Heb. 10.24 a lease whereof is granted and sealed and earnest giuen in this life Å¿ Eph. 1.14 Thus of vnion with Christ From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world sympathie in afflictions the profit of spirituall mercy counsell consolation admonition c. and lastly a part in their lot By ioynts and bonds The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands Wee are tied to Christ both by his spirit and by faith and hope and holy dâ—sires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and Sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if wee bee thus tied to Christ by ioynts and bands then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthy coupling with an harlot t 1 Cor. 6.15 and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited u 1 Co. 8.11.12 and it should separate vs from sinners * 2 Cor. 6.15 and cause vs to striue to shew our selues new creatures x 2 Cor. 5.17 and to seeke those things that are aboue where our head and Sauiour is y Colos 3.1 Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioynts and bands who shall separate vs from the loue of Christ a Rom. 8. Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good b Rom. 12.6 7 8. to all well-doing to doe it with loue sinceritie and brotherly affection c v. 9 10. yeelding honour to the places and gifts of others d v. 10. with all vprightnesse diligence and respect of Gods glory e v. 11. with hope patience prayer f v. 12. with mercy sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches h Eph. 3.9 g v. 13.15.16 with all sorts of spirituall blessings in heauenly things i Eph. 1.3 she is cleansed by the bloud of Christ k Heb. 9.14 Christ is her wisedome righteousnesse and sanctification and redemption l 1 Cor. 1.3 shee is not destitute of any heauenly gift m 2 Cor. 1.6 and this he tooke order for when he ascended on high and led captiuitie captiue n Eph. 4.7 Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a marueilous glory to Christians The body of Christ groweth 1. In the number of parts or members Wherein the Church groweth men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace o 2 Pet. 3. vlt. as knowledge and the like 4. In practise of holy duties q Phil. 1.11 5. In the strength of Christ r Eph. 3.16 Le ts of grovvth p Col. 1.9 10 11. There are many lets of the growth of grace and holinesse in
thou hast gotten all thou canst together thou knowest not whether hee shall bee a wise man or a foole that shall enioy them after thee k v. 19. Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and greefe and their hearts take no rest in the night l v. 23. In the third chapter these further reasons may bee noted First all things are swayed with the swinge of their seasons and times Ch. 3. v. 1. 9. So as nothing is steady though bee borne and now plant and build and laugh and daunce and embrace and sow and loue and liue in peace yet there will bee a time to plucke vp and breake downe and weepe and mourne and cast away and hate and mourne and die too Secondly though the Lord should set the world in a mans heart yet hee might spend all his dayes and neuer know the full nature of these things m v. 11. Thirdly all things are subiect to Gods vnauoidable disposing Let man get what hee can yet God will haue the disposing of it and whatsoeuer God shall doe it shall abide to it can no man adde and from it can none diminish And this God will doe that man may feare him n v. 14. Fourthly such is the state of the children of men that they may lose all they haue at the very place of iudgement o v. 16. Fiftly yea the verie state of mortified men in the reason of carnall men because of these oppressions and vncertainties seemes little better then the state of beasts p v. 18. In the fourth Chapter note Ch. 4.1.2.3 first that when a man hath set his heart vpon these earthly things if euer hee lose them he is filled almost with vnmedicinable teares and sorrow so as hee would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie q v. 4. Thirdly the eying of these things infatuats many a mans heart so as wee may see many a man that hath neither sonne nor daughter nor brother and yet there is no end of his trauell and he hath not the iudgement to say with himselfe for whom doe I trauaile and defraud my selfe of pleasure r v. 8. Fourthly a man may get much with sore trauaile and liue to see himselfe despised of him for whom he prouideth them so as they that shall come after him will not reioyce in him Å¿ v. 15.16 In the fift chapter there are also seauen other reasons First Chap. 5.8 these earthly things leade the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly hee that loueth siluer shall not bee satisfied with siluer and hee that loueth riches shall bee without the fruit thereof t v. 9. Thirdly when goods encrease they are encreased also that eate them and what good commeth to the owners thereof but the beholding of them with their eyes u v. 10. Fourthly many times the seruant sleepeth when the master can get no sleepe x v. 11. Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine y v. 12. Sixtly or else they will perish while the master looketh on z v. 13. v. 13.14.15 Seuenthly but certaine it is he can carrie nothing out of the world when hee goeth but must leaue them where hee found them In the sixt Chapter there are these reasons First Chap. 6.1 to 7. a man may haue all abundance and yet not haue a heart to vse them and so bee worse then an vntimely fruit Secondly what needs all this adoe for all is but for the mouth and nature is content with a little And therefore to haue a soule so vnsatiably greedy of hauing is a prodigious madnesse a v 7. Thirdly the hauing of all these things makes not a wise man better then a foole what wants a poore man if hee know how to carry himselfe with the wise Fourthly all cannot make thee cease to be mortall For it is knowen man cannot striue with him that is stronger than he c v. vlt. In the seuenth Chapter there is this reason A man may spend all his dayes before hee can come soundly to know after many trialls what is the best vse to put these earthly things to And for honour in the eighth Chapter three things are worthy noting First a man is not Lord of his owne spirit to keepe himselfe aliue in his honour d Chap. 8 8. Secondly many men rule to their owne ruine e v. 9. Thirdly men after death are quickely forgotten They that come backe from the holy place remembreth them not long Yea a man may be quickly forgotten in the City where he hath done right f v. 10. Chap. 9.1 And in the ninth Chapter two reasons more are added First no man can know the loue or hatred of God by these things Secondly they are not gotten alwayes by helpe of meanes For the race is not alwayes to the swift nor the battell to the strong nor riches to men of vnderstanding nor fauour to the wise which makes the Atheist and Epicure conclude that time and chance commeth to all things The summe of all that Salomon can say is vanity of vanities all is vanity And now that wee haue heard Salomon let vs in the next place heare a greater than Salomon Our Sauiours reasons Our Sauiour Christ in the sixt of Matthew diuides the care of earthly things into two sorts For either men are greedily transported with the desire of getting treasures that is abundance and superfluities or else they toyle their hearts with distrustfull and distracting cares about necessaries as what they shall eat and what they shall put on From the first kinde of care he disswades with foure reasons Foure reasons against the care for superfluities First all treasures are subiect either to vanitie or violence Either the moth will eat them or the theefe will steale them g Mat. 6.19.20 Secondly these things bewitch and steale away mens hearts h v. 21. Thirdly the minding of these things darkneth the eye of the soule with greater darknesse then can be exprest i v. 22.23 Fourthly a man cannot serue God and riches k v. 24. Eight reasons against distracting cares for necessaries From the second kinde of care he dehorts with eight reasons First the life is more worth then meat and the body than rayment l v. 25. And if the Lord haue giuen the greater why should he not be trusted for the lesse Secondly God prouideth for the very foules that haue not such meanes as man hath and will he not prouide for man m v. 26. Thirdly all thy care will not adde one cubit to thy stature n v. 27. but if thou wouldest swelt thy heart out t is God only must increase thy
day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that were fore ordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked What the sentence vvill containe For the third The sentence will bee vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begunne to declare his will to blesse euery one of the Elect q Matt. 25.34 Secondly a manifestation of all the righteousnes desired thought vpon spoken or done by the godly r 2 Cor. 5.10 and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Å¿ Matt 5.34 to 41. Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world t 1 Cor. 1.30 in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe first a declaration of Gods eternall and iust hatred of them u Matt. 25.41 Secondly a full manifestation and ripping vp before all men and Angels of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kinde soeuer x Rom. 2.15 Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternall torments prepared for them 2 Cor. 5.10 together with the deuill and his Angels Hitherto of the iudgement it selfe The consequents of the iudgement follow and they are fiue first the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works thereof shall be burnt vp y 2 Pet. 3.10.12 And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne z Reuel 20.11 21.1 The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and haste by the Angells Rom. 8.19 to 23. The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angels But because this is a point somewhat obscure I will Quest 1 endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans Answ They are in bondage in diuers respects The creatures in bondage in seuen respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the ayre earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into her bosome the vngodly as well as the godly and this is a bondage Fourthly the visible creatures are Gods greate booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not only the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortalitie which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowne to God and not now to nature But especially the creatures may be said to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decaied dulled and distempered in them Oh but might some one say Ob. how can this bondage be ascribed vnto the heauens Sol. Sol. The heauens are not so perfect but they may admit enlargement of their excellencie Besides they serue now promiscuously to the vse of bad as well as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopoeia they may be said to groane together with the rest of the creatures vnder the common burden and vanitie vnto which they are subdued It is obserued that since the dayes of Ptolomy the Sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. Ob. But how can this vanitie or bondage bee in any sense ascribed to the Angels Sol. Sol. There is no necessitie to include the Angels in the number of the groaning creatures and yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regencie or presidencie either ouer nations or in mouing the orbes of heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicitie in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Qu. 2. But what shall the creatures haue in the
what were it to lose not some of our credits or our goods but euen our liues seeing wee are sure to finde them againe with more then a hundred fold aduantage Mat. 16.24 vlt. at the time when Christ shall come in the glory of his Father to giue vnto all men according to their deeds Besides wee must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether wee can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with a Mark 10 â—7 c. And then if we can suffer with him we shall raigne with him b 2 Tim. 2.12 and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you c 1 Pet. 4.13.14 Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another d Rom. 15.7 into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bountie and bowels of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honour them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicitie for euer Fourthly the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that wee are the men shall partake of this glory and speede well in the day of Iesus Christ What vvee must doe that vvee may be assured of the glory of heauen A. First Euery one that would haue this hope must purge himselfe as Christ is pure e 1 Ioh. 3.3 we must be much in the duties of mortification For no vncleaue person can enter into the kingdome of glory And vncleane wee are all till we be washed in the bloud of Christ by iustification and bathed in teares of true repentance by mortification It hath beene obserued before that if we would not haue the Lord to iudge vs we must iudge our selues f 1 Cor. 11.34 And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words g Hos 14.3 against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene h Heb. 11.1 T is faith that shall be found to honour and praise in the reuelation of Iesus Christ i 1 Pet. 1 7. It is faith to which the promise of eternall life is made k Ioh. 3.18 Thirdly wee should labour to get vnto our selues the benefit of a powerfull preaching ministerie for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide doore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderfull expediency Fourthly we must be circumspect and watchful in speciall manner attending to our owne hearts that wee be not at any time oppressed with the cares of this life or voluptuous liuing l Luk. 21.34.36 if euer wee would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fifthly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praying in the holy Ghost and keepe our selues in the loue of God m Iud. 20.21 we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sense of his loue For we may be assured if we haue his fauour and walke before him in the sense of it we shall haue glory when wee die Likewise praying in the holy Ghost with constancie and frequency doth maruellously enrich a Christian both with the first fruits of glory euen glorious ioy on earth with the assurance of fulnesse of glory in heauen Sixthly the Apostle Iohn seemes to say if loue be perfect in vs wee shall haue boldnesse in the day of iudgement n 1 Ioh. 4.17 As if he would import that to be inwardly affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so wee may winne the fauour of Christ Lastly the Apostle Paul shewes in the second to the Romanes that they that seeke glory and honour and immortalitie and euerlasting life must be patient in well doing For they shall be rewarded according to their workes And to euery man that doth good shall be honour and glory and power to the Iew first and also to the Graecian o Rom. 2.6.7.10 For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mightie God must liue soberly righteously and godly in this present world p Tit. 2.11.12.13 Without holinesse no man shall see God q Heb. 12.14 And therefore we should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord r 1 Cor. 15. vlt. And thus farre of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things VERS 5. Mortifie therefore your members which are on earth fornication vncleanesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie THese words with those that follow to the tenth verse The diuision of this part of the Chapter containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of other also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse
aske it of him Thirdly if the contention be yet secret follow Salomons counsell say nothing of it to others but debate thy cause with thy neighbour himselfe and discouer not thy secret to another c Prou. 25.4 peace might soone be made with many men if the discord were not made so publike Now for auoiding of contention and malitious discords there are diuers rules of great vse I. Meddle not with the strife that belongs not to thee d Pro. 26.17 II. Contend not with fooles thou shalt neuer haue done if thou meddle with foolish persons for whether they rage or laugh there is no rest e Pro. 29.9 III. Let nothing be done through vaine-glory f Phil. 2.3 IV. Speake euill of no man g Tit. 3.2 V. Be courteous and tender-hearted h Eph. 4.31 32 VI. Wrong no man but follow that which is good both amongst your selues and towards all men i Thess 5.11 Lastly pray for a couering loue for hatred stirreth vp strife but loue couereth all sinne k Pro. 10.12 The vse of all this may be both for reproofe for instruction For reproofe of many men that are fearefully sowred with this leauen they doe not onely let the Sunne goe downe vpon their wrath but they let the Sunne goe his whole course and can finde no time from the one end of the yeere vnto the other to compound and lay aside their discords Nay so hath malice seated it selfe in some dogged and spightfull natures that it seemeth to proclaime it will neuer loose possession till the deuill the father of malice hath full possession both of soule and body But let euery godly minde be perswaded to auoide this monstrous sinne yea let vs striue to auoide the very beginning of it or if nature haue such corruption that for the present we cannot get our hearts rid of all secret poyson of dislike let vs be sure we be but children in malitiousnesse it is a monstrous wickednesse to haue a head that is exercised to strife and a heart that hath a kinde of sinfull dexteritie in framing and plodding for malitious courses And thus much of malice Cursed speaking The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemie Now blasphemie or cursed speaking it is a sinne either against piety or against righteousnesse As it is against piety it is blasphemie to reproch or reason against the person or nature of God or against the prouidence and works of God or against the worship of God and the meanes thereof and so it is cursed speaking and a kinde of blasphemie to repine at Gods works m 1 Cor. 10.10 to reproch Gods sabboths n Lament 1. or messengers o 1 Cor. 16.16 or his word Also there is a cursed speaking which is against righteousnesse in the second table and thus it is cursed speaking When subiects curse the King p Eccl. 10. vlt. When Masters threaten their seruants q Ephes 6.9 When Parents prouoke their children r Ephes 6.4 When Husbands are bitter to their Wiues ſ Colos 3.19 When wiues brawle and chide with their Husbands t Pro. 25.24 When great men lord it ouer the poore u Prou. 13.8 and the like Cursed speaking is either before the face and so it is strife of words or behinde the backe and so it is backbiting or whispering * 2 Cor. 12.20 It is cursed speaking to mocke and scorne it is cursed speaking to iudge and censure it is cursed speaking to slander and disgrace it is cursed speaking to be euer complaining in all places Finally it is cursed speaking when men speake euill of any man and there is a speciall kinde of it in speaking euill of godly men and this properly is blasphemie in the second table for the Lord for the honor he beares to his people is pleased to afford the name of blasphemie to their reproches as importing that he takes it as if he were reproched himselfe We should all of vs take heede of cursed speaking of what kinde soeuer for it ariseth of ill causes as enuie or malice and it hath effects for it is certaine thou werest as good pierce others with a sword as smite them with thy tongue And therefore a bitter and cursed tongue is often compared in the scripture to the stinge of adders and to a sword yea a sharpe sword to a razor and to arrowes and the like besides the hurt it doth to thy selfe for if thou bite and deuoure take heede thou be not deuoured x Gal. 5.15 And it is iust with God thou shouldest be iudged and censured that accustomes thy selfe to iudge and censure y Matth. 7.1 And though thou speake euill neuer so secretly yet God doth many times wonderfully discouer the shame of it before others and if man would not iudge thee for thy euill tongue yet it is certaine God will z Jam. 5.9 And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst men a Prou. 24. so as all men are weary of them and shun them Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word b 1 Pet. 2.1 2. and that these kinde of people might obserue when they come to heare they receiue not a blessing and why but because blessing is so farre from their lips as they loued cursing so it commeth to them The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lips c Prou. 4.24 and that nothing be done through strife but rather that all things be done without murmuring or reasonings or brawlings or reuilings And herein such as feare God should striue to giue good example seeing they are as lights in the middest of crooked and peruerse people Q. Quest But what are the remedies of cursed speaking Answ Answ If we haue sinned through bitternesse Remedies we should obserue two rules 1. Let thy owne words grieue thee d Psal 56.5 that is labour by prayer and godly sorrow to beate downe the power of they peruersnesse without defending excusing or extenuating of thy frowardnesse 2. Keepe thy heart with all diligence e Prou. 23.24 Looke to the first risings of thy passions For bitternesse is first in the heart before it can come into the tongue Now for preuenting of euill speaking in others the only rule is to giue them no occasion either by words or iniurious and wicked life Ob. Obiect But they will raile and reuile without a cause Answ Answ Then obserue these rules 1. Betake thy selfe to prayer so did Dauid f Psal 104.2 3 4. 2. It is good oft-times to be as deafe man that heareth not g Psal 38.13 14 3. Be sure thou be carefull thou wrong not the names of others else though thou be innocent in the things imputed yet thou art iustly
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
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
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
mindes these seruants are many times the firebrands of contention alienate parents from their children friend from friend and keepe malice on perpetuall foote these are here rebuked But let vs consider further is this such a fault in poore seruants that can pretend many things to be men-pleasers how foule a vice is it in freemen that are in no wants or restraint how hurtfull is it to be a man-pleaser in the Courts of Princes and in the houses of Nobles how detested a vice is it in such as are Magistrates and publike states And is it nought in the Court and Countrey certainely it is much more vile in the Pulpit and in Churchmen and euen the greater they are the worse and more abominable is their soothing and daubing Thus of the negatiue In the affirmatiue are three things and the first is singlenesse of heart In singlenesse of heart Concerning singlenesse of heart I consider it two waies 1. In the generall as it is in Gods seruants 2. In speciall as it is in mens seruants Singlenesse or sinceritie of heart as it is in Gods seruants I consider of in two things 1. In the nature of it 2. In the signes of it Singlenesse of heart may be discerned by the contrarie to which it is opposed 1. As it is opposed to hypocrisie a sincere hearted man is no hypocrite and shewes it three waies Hovv to knovv singlenesse of heart by 6. things to vvhich it is opposed First hee had rather be good then seeme so as in case of almes Rom. 12.8 compared with Math. 6.2 so in the practise of piety he had rather haue grace and sound knowledge then an emptie shew of it Secondly he will serue God at all times as well as at one time it is a note of an hypocrite that he will not pray at all times hee will serue God when he is sicke but not when he is well Iob. 27.7.8.9 So it is vile hypocrisie to come to Church in Lent to heare Sermons but neuer come there or but seldome all the yeere after Thirdly he minds inward secret domesticall holinesse and piety as well as outward open and Church holinesse hee is an hypocrite that kneeles downe when he comes into the Church and neuer praieth in his family at home It is vile hypocrisie and palpable in such men as haue knees of praier when they first come vp into the pulpit and no words of praier when they are risen vp to speake for or to Gods people 2. As it is opposed to fleshly wisedome 1 Cor. 1.12 There is a threefold wisedome of the flesh that batters and keepes out singlenesse and sinceritie of heart 1. The first is a reaching after priuate ends in publike imployments as preaching for gaine 2 Cor. 2.17 2. The second is a cunningnesse in committing or hiding sinne It is sincerity to be wise to doe good and simple concerning euill to be a bungler in acting it and to haue nothing to say in defence of it when it is done Rom. 16.19 3. The third is fraud shifting subtiltie and guilefull and deceitfull dealing in mens course for the things of this life Thus Esau is a wild and cunning man able by reason of his craft and subtiltie to liue in a wildernes but Iaakob is a plaine man a single hearted man he can make no shift to helpe himselfe in earthly things by fraud or craft but is open and plaine in all his dealings for the world but a man of great reach for matters of his soule This is a patterne of true singlenes simplicitie and sinceritie 3. As it is opposed to a double heart opposed I say to a heart and a heart and a double hart is either a wauering heart or a diuided heart men haue a double heart that wauer and are tossed with vncertainties such as are now for God and godlinesse and shortly after for sinne and the flesh now are resolued to leaue such a fault as perswaded it is a fault and by and by they will to it againe as perswaded it is not a fault here is no singlenesse of heart And thus the heart is double in respect of times it is double also as diuided in respect of obiects I instance in two things first in matter of worship the people that came to inhabite Samaria had a diuided heart for they feared the God of the Countrey because of the Lions and they feared the gods of the nations also 2 King 17.33 Such are they that feare Gods threatnings in his word and feare the signes of heauen too Secondly our Sauiour instances in matters of the world The minde which is the eie of the soule cannot be said to be single when it is distracted men cannot serue God and Mammon Math. 6.21.22.23.24 4. As it is opposed to spirituall pride a single heart is an humble heart as Iob sheweth Iob. 9.15.16 and sheweth it selfe in two things First that if God send crosses it will not answer or iustifie it selfe but make supplication and so acknowledge Gods loue as withall it will confesse that God doth iudge them for their corruptions Secondly if the sincere hearted man pray to God and the Lord be pleased to answer him by vnutterable feelings euen by the witnesse of the spirit of adoption yet hee will be so farre from spirituall pride and conceitednesse that fearing before Gods mercies he will be as if he beleeued not that God had heard his voice 5. As opposed to perturbation and disquietnes of the heart arising either from the cloudinesse and muddinesse of the Iudgement not able to discerne things that differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 or from the vnrest of the conscience shewed by hourely or frequent checkings 2 Cor. 1.12 or from the infidelity or grudging or distrustfulnesse of the heart Act. 2.46 6. As opposed to offensiuenesse and so the single harted man is neither offensiue by wrongs nor by scandals in respect of wrongs he is innocent as the doue he is no horned beast to pelt and gore others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 10.16 and in respect of scandals hee is desirous to liue without blame from those that are without or griefe to the faithfull Phil. 2.15 1.10 Out of this may be gathered 12. Signes of a single hearted man the signes or properties of a single or sincere hearted man 1. He had rather be good then seeme to be so 2. He striues to be good in secret at home in heart as well as openly and abroad 3. He serues not God by flashes or fits but is constant and will pray and serue God at all times 4. He is a plaine man without fraud and guile in matters of the world he loues plainnesse and open dealing yet he is not simple for in matters of his soule he is of great reach and forecast and discretion c. 5. He is a bungler in sinne he knowes not the methode of Sathan 6. Hee dotes not vpon the world he can vse it as
c. and corporall in feeding clothing visiting c. Generally our time should be spent in well-doing Gal. 6.9 And as for time for world businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wepe not and they that reioyce as though they reioyced not and they that buy as though they possed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7 29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might moue vs to redeeme the time in this respect Motiues to redeeme time 1. We haue our times appointed and the bounds of our habitation assigned Act. 17.26 2. The times will not bee alwaies faier there are perillous times times of sorrow anguish sicknes tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a litle while with men There is a prime of mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitite Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with litle or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But in deed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnsse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leasure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with wordly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imployment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imployment in reading hearing conference mortification mercy c. Thus of wise conuersation Let your speech be gracious alwaies and powdred with salt that yee may c. Godly communication is here exhorted vnto and for order here is a precept Let your speech c. 2. the end of the precept that yee may know c. In the precept concerning our speech obserue first the properties of speech which are two 1. they must be gracious 2. powdred with salt And then note the continuance how long the precept is in force and that is alwaies In generall we so heare that we must looke to our words aswell as our workes and therefore they are farre wide that say their tongues are their owne who shall controule them Psal 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for tryall for if God make vs new creatures he giues vs new tongues and if he turne the people to him by true repentance Note he doth returne vnto them a pure language Zeph. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a flat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and labourers he dislikes it in Masters and Parents aswell as in children and seruants it is as ill for the Master to spend his time in idle talke c. as for the seruant Gracious Our words may be said to be gracious three waies Obseruations concerning gracious speech 1. If we respect the cause 2. If we respect the subiect 3. If we respect the effect In respect of the cause good words are well said to be gracious First because they flow from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by Note but it is the God of nature that of his free grace giues vs good words Secondly our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carry still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ a Psal 40.21 Thirdly our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers b Ephes 4.29 yea gracious words are faire words and faire words are first gracefull words words of thankfulnes 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words c Pro. 15.23 4. Wholesome words not filthy rotten communication d Eph. 4.29 Vse Vse is for
concerning ansvvering vnbeleeuers 1. That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2. That mortified men are the fittest to answer aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3. That euery Christian shall finde opposition yee 4. That euery Christian ought to answer for the truth apologie is the fruit not of learning or wit onely but of godly sorrow 2 Cor. 7.10 yee 5. That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoot at sinceritie 6. That it is not an easie or ordinarie skill to know how to answer well Seuen things required in ansvvering vvell for thereunto is required first deliberation hee that answers a matter before hee heare it it is folly and shame to him Secondly prayer Prou. 16.1 Hab. 2.1 3. Faith in Gods fauour and promise Matth. 10.19 Psal 119.41 42. 4. Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answer in one manner to great men in an other manner to learned men in an other to ordinarie men h Pro. 25.11 26.4.6 5. Patience 6. Humilitie 7. A good conscience i 1 Pet. 3.15 16. Thus of answering vnbeleeuers Concerning the answering of beleeuers here are these things to be obserued 1. That Christians should propound their doubts one to another Foure things concerning ansvvering beleeuers 2. That strong Christians should support the weake and helpe them and resolue them from time to time Rom. 2.19 3. It is not an easie matter to giue a gracious seasonable and profitable answer 4. That custome in gracious speech breeds by Gods blessing an abilitie to giue wise and sound iudgment aduise and resolution it is not wit learning authoritie c. that breeds this skill Thus of the exhortation Vers 7. All my estate shall Tichicus declare vnto you who is a beloued brother and a faithfull Minister and fellow-seruant in the Lord. 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts 9. With Onesimus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done here In these words and those that follow is conteined the second part of the conclusion Before he hath handled the common doctrine both of faith and life now he lets loose his affection to expresse in particular his loue to speciall Christians In all the words there is to be obserued first a narration as an entrance secondly the salutations themselues The narration is in these three verses and the summe of it is that Paul being prisoner at Rome to expresse his care for and loue to the Church and in particular to the Colossians sends Timothie and Onesimus the one a Minister the other a priuate man both faithfull to shew them of Pauls affaires and to visit the Churches and comfort them Before I come to the particulars from the generall consideration of all the verses to the end of the Chapter these foure things may be obserued 1. That religion extends it selfe to the behauiour of men euen in these more ordinarie matters of life so as men may sinne or obey euen in them 2. That the loue euen of the best Christians needs for the preseruing and continuing of it euen these lighter helps and obseruances 3. That piety is no enemy to curtesie it doth not remoue but rectifie it Piety doth prescribe to curtesie foure waies 1. By forbidding and restrayning the arte of dissimulation and the politike seruing of mens humors and all the base courses of flattery 2. By moderating the excesse of complements 3. By preseruing the puritie of them that they be not made the instruments of prophanenesse and pollution and wantonnesse 4. By adding to them the seedes of grace and religion Paul will salute aswell as the Gentiles but yet his matter shall tend vnto grace and some good of the soule as Col. 1.2 and in the rest of the Epistles 4. Amongst Christians there may be a preheminence of affection some may beloued more then others the Apostle is desirous his doctrine may be a testimonie of his loue to all but yet he cannot forbeare the mention of his speciall respect of some The first thing in this part of the conclusion is the narration and out of the whole narration these things may be noted 1. The generall care Ministers should haue of the Churches Paul cares for the Churches farre remoued yea when himselfe is in great trouble and so it might be thought he had cause enough of care for himselfe 2. That the affections betweene faithfull Ministers and the people should not onely be conceiued but exprest 3. That Church-gouernours should be carefull whom they imploy in the businesses of the Church Paul will not send a letter but makes choice of discreet and faithfull men much lesse would he haue imploied about the worship of God or the censures of the Church suspitious persons men of ill fame drunkards or of scandalous behauiour How can it be otherwise but that the graue censures of the Church should be loathed and scorned when such numbers of disordered and prophane persons are admitted to the denouncing pleading and executing of them 4. Men should be carefull how and whom they commend by word or writing to commend euill men is to beare false witnesse many times to the great hurt both of the Church and common-wealth The first particular thing in the narration concerning Tichicus is his praises Here I obserue 1. Who commends him viz Paul And this shewes that Ministers should be carefull to preserue and inlarge the credits of their brethren Especially this is a care should be in such as excell others in place or gifts They are farre from this that detract from the iust praises of their brethren hold them downe with all disgrace labour to destroy what they build vp and plucke away the affections of the people from them and when they haue occasion to speake to them vse them contemptibly and rate them as if they were rather their scullions then their brethren And the sinne is the worse when the same persons can countenance idle euill and scandalous persons 2. To what end viz That his embassage might be so much the more respected for the credit of the person winnes much respect to the doctrine it selfe 3. In what manner And here obserue two things 1. That he giues him his full praise for a man may slander by speaking sparingly in the praises of the well-deseruing 2. That he praiseth him without any but to teach vs that we should not be easie in word or letter in discouering the infirmities of faithfull Ministers 4. The particulars of his praises And they may be diuided thus Either they are common to
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math. 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome First Is in power not in word 1 Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly 6. Signes to knovv the subiects of Christs kingdome they doe gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled the King of Sion is meeke Math. 21.5 and so are the subiects Fourthly they may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4.7 Psal 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their King and his goodnesse they are more affected with feare vpon the sense of his mercy then vpon the sight of his iudgements Hos 3.5 Sixtly they make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2 Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ bee so excellent an estate Hovv men may get into the kingdome of God and so happy and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4. rules 1. Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter here and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math. 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math. 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2. Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3. Those that haue attained this excellent estate must be exhorted to three things 1. By godly conuersation to walke worthy of the kingdome of God 1 Thess 2.12 1 Pet. 2.9 Secondly to reioyce in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal 145.10.11 149.2 Math. 11.10 for many Prophets and great kings haue desired to see such daies and haue not seene
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
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End The meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight verse 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe Verse 23. and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the dutie required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoided viz. vnsetlednesse or reuolting in the words Be not mooued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimonie of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancie in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mysterie fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. Verse 28. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. Verse 29. The seuenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the flesh the Lord annointed separated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST that are separate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints euen that God that by an eternall and vnexpressible generation is