Finally doth not onely doe things evill but applaudeth others that doe so with him Which things may open this truth that naturally a man converseth and maketh a trade of evill workes for figges cannot bee gathered from thornes nor an evill tree cannot doe other than bring forth evill fruits We are no murtherers adulterers c. Object There are two sorts of evill workes Answ some apparantly such as the light of nature condemneth Others more close which have the shew of externall righteousnesse now such are honest courses world-ward without religion and the Pharisees course externally both honest and religious but yet wanting the power of godlinesse of which our Saviour testifieth That many things glorious in mans eye are abomination before God Would not every one condemne such a course in a servant if he should spend his time doing things that had no hurt in them but out of his owne head never vouchsasing to know his masters minde in any thing if he should doe the things bidden him but when his master would have them done thus he will doe them after his owne fashion and when his master saith doe such things first and chiefly after take these in hand hee shall let the principall alone and onely be occupied in the other were not this a wicked course in a servant This is the course of every honest naturall man that is no more than honest world-ward To urge upon men the unrighteousnesse of their wayes Vse 1 yea of those wayes which may be called righteousnesse in comparison of the other that they may count all losse to be found having part in grace through CHRIST To shew us the difference of one converted and not converted the one slippeth and intendeth and endevoureth to doe good though evill be present and steppeth in everywhere the minde of the other is set upon evill the one beareth the presence of it mourning under it the other committeth it willingly he lyeth in evill he taketh care to fulfill the lusts of his flesh hee is a worker of iniquitie VERSE 22. Hath He now reconciled in the body of His flesh through death to make you holy and unblameable and without fault in His sight HItherto of their former Condition Now he having beaten them downe in remembrance of their misery doth raise them up in recounting GOD's mercy Observe hence in generall As wee must looke with one eye downe to our unworthinesse Observ so wee must cast the other upon GOD's mercies to us These two doe well together the one corrects the other so that both as wholesome purging medicines without interlacing restoratives will weaken too much 1 Cor. 6.11 Such were some of you but now yee are washed c. Eph. 2.13 Now in CHRIST IESUS yee which once were a farre off are made neere by the bloud of CHRIST Tit. 3.3 4. We also in times past were unwise disobedient deceived c. But when the bountifulnesse and love of GOD our SAVIOUR toward man appeared c. This is to be noted from this that Paul doth not shew them their estate of Nature alone but being a bitter pill doth gild it over with annexing their comfortable condition in CHRIST We must learne to compound these meditations Vse now taking a course in remembring our wretched estate now refreshing our selves in recounting the blessed benefits we have by CHRIST as men will walke in some garden or orchard or go a while to some pleasant exercise when they are wearied with bodily labours 2 From this that such are reconciled Obs marke the free and large grace of God if we had beene enemies in heart only it had beene much to finde favour but where wee have made a trade of evill workes and lived all our lives in open rebellion how undeserved and how rich is the grace which giveth pardon If the King doe pardon one whose good will is doubtfull and take him to grace it is much but when one hath lived in making attempts on his person then to forget and to forgive were more than credible clemencie The love of God is seene in this Rom. 5.10 that when we were enemies He gave His Son to reconcile us It is the greatest love that ever the sons of men enjoyed 1 Ioh. 3.16 Hereby wee perceive the love of God because He laid downe His life for us Herein is love not that we loved God but that He loved us 1 Ioh. 4.10 and sent His Sonne to be the propitiation for our sinnes See how the holy Apostle speaking of the love of God still layes his finger upon the matter in this not in noble birth in high Parentage no no away with that carnall plea I hope the LORD loves me why because He hath kept me to this day and He hath given me wealth and health No in this it appeares that He died for you make this good to your soules In the time of the old Law there were as it were some shadowes and glympse of Gods love but now CHRIST is come the Sunne shines in his full brightnesse The blessed Apostle who was almost as neere CHRIST's heart as his body stands admiring at this love So God loved the world as who should say Ioh. 3.16 so wonderfull it is I cannot expresse it it even ravisheth my heart to thinke on it but so it was that God should stoope to man and Majesty to meanenesse and Heaven bow to earth The Reasons hereof are divers The first is taken from the Partie that loved us Reas 1 it was God blessed for ever had He sent to a poore man in time of misery and poverty honour or money it had not been such a wonder but that he should send his Son and that to die for us this is miraculous It hath bin heard that a man hath sent a Pearle to his friend but this was never heard that any should send his whole treasury but God hath not spared to send all His whole treasure Coloss 2.3 the Text saith that in Him are all these treasures of wisdome and knowledge Heare this all you poore creatures that have any part in CHRIST you complaine you are poore comfort your selves in this you have a treasure better than the best gold in India you have the treasures of heaven how then can you be poore Consider this when the least favour was too much for us and the smallest mercy more than we deserved or desired yet God accounted the greatest favours too little for us earth He hath given to us and that 's not enough heaven Hee hath prepared for us with the joy and glory thereof and yet that 's not enough He hath sent His Spirit to guide us His CHRIST to redeeme us nay He hath bestowed Himselfe upon us hath laid downe His life for us that by His death we might live As the person is incomprehensible Reas 2 so the excellencie of the worke is beyond our reach or conceit me thinkes this love goes beyond God Himselfe The
which faith layeth hold on onely CHRIST IESUS this is the only matter that Faith claspeth for righteousnesse before God and life everlasting So God loved the world Ioh. 3.16 that he gave His only begotten Son that whosoever beleeveth in Him should not perish but have life everlasting He is lifted up as the brazen Serpent that eying Him crucified we might be healed Rom. 3.25 Him hath GOD set forth for a reconciliation through faith in his bloud True it is the same saving faith beleeveth all that is set downe of GOD in the Scripture all particular promises for the passing of this life for these distinct offices doe not make three distinct faiths in us as the reasonable sensitive and naturall functions doe not make three soules in man but one whose effects are three-fold Neverthelesse Faith though it lay hold of all truth as it is taught yet so farre forth as it justifieth it buildeth and leaneth it selfe on Christ onely like as the Israelites they with their eyes did see divers things and looke on sundry objects as occasion served but so farre as they got themselves healed of the stings of firy serpents they looked with their eyes at nothing but the serpent lifted up To rebuke the worldlings faith Vse 1 which is grounded not on CHRIST crucified but such a mercy in GOD as is generally so good that it will save all The Papists their faith is grounded on their good workes with CHRIST and on the treasury of merits and satisfaction but the Arke and Dagon wil not stand together CHRIST and this stubble will not agree Wee may trie the truth of our faith this way Vse 2 it layeth hold on CHRIST Eph. 3 17. Phil. 3.3.7 bringeth Him to dwell in the heart rejoyceth in Him counteth all things drosse in comparison of Him Toward whom our love especially must be shewed Obs 2 to Saints Gal. 6.10 Rom. 12.13 Doe good to all especially to the houshold of Faith Distribute to the necessities of the Saints My good reacheth to the Saints Psal 16. all my delight is in them All in their order are to have the fruits of our love but those most who are nearest us as in nature every one is next himselfe then next to such as are of his bloud in neerest degree or otherwise made one body with him as the wife with the husband Thus in grace after GOD and our owne soules the Saints are neerest us as who are by faith and love fellow-members knit to CHRIST the Head of us all Againe a wise man will sow his seed in the best ground which will returne it with most increase So a Christian will sow the fruits of his love chiefly on the Saints for GOD taketh that which is done to them as done to Himselfe Againe this love of the brethren the Saints is a token we are translated from death to life for as this is a token the world doth not know GOD and so have not life everlasting in them because they know not His children So it is an evidence when we acknowledge such as are begotten of GOD that God hath brought us to know him who is the begetter of them To stirre us up to our duties Vse 1 our eyes should be to them that are faithfull our affections with them Birds of a feather will fly together good fellowes love one another And shall not the fellowship of grace in those that are members of one body whereof CHRIST is the Head knit the Saints together in the strongest band of love This rebuketh the weaknesse of some Vse 2 they are afraid to give any countenance to a Saint though like Nicodemus they have some good affection and liking to the godly yet they dare not be seene to hold any neere communion and familiar converse with such lest they should be thought Puritanes and favourers of men in disgrace with the State Blessed is he that is not offended at CHRIST in His poore members This rebuketh the prophanenesse of othersome Vse 3 who as the Philistims brought out Sampson when they would be merry So out must some Saint come and beare their flouts and derision when they are more pleasantly disposed Ismaeliush mockers of Isaak Yea others worse than the former hate the Saints wish there were not one in a towne of them like Cain who hated his brother to death because his workes were better than his It is an evidence of a godly heart to cleave more affectionately to those who are more godly than other And it savours of a carnall heart in a great measure when any one doth equally impart his favour If any have points of service and can apply themselves to their humour though they have small acquaintance with GOD they shall be countenanced this maketh their religion linsey-woolsey this confirmeth the hands of such in their carnall course this maketh those that are good more remisse than they should be should they finde from Christians better incouragement Davids delight was in the Saints Psal 16.3 Ps 101.6 he did purge his family of such as were unprofitable and gracelesse he set his heart on such as did set their hearts to please GOD in all things not such as could get the length of his foot were precious in his eyes Can a loyall wife take pleasure in such men who are observant and officious about her but devoid of all respect to her husband Are your soules betrothed to GOD in CHRIST and can you abide their service about you who are carelesse in dutie toward your LORD with whom you are by faith contracted this shewes there is but a forme of godlinesse or that it is much decayed when wee can like of men not as wee see them sincerely serve GOD but as their behaviour is more or lesse pleasing and contentful to our selves VERSE 5. For the hope which is laid up for you in heaven whereof ye heard before in the Word of truth the Gospell FOr the hope Hope is put for the quality of hope or the thing hoped for we are to take it here in the latter sense Observe hence Obs 1 What is a spurre quickning us to all duty the recompence which our GOD hath in store for us Heb. 11.25 26. Moses chose rather to suffer affliction with the people of GOD then to enjoy the pleasures of sin for a season esteeming the reproach of CHRIST greater riches then the treasures of Aegypt for he had respect unto the recompence of reward We faint not knowing that our labour is not in vaine in the Lord. If the Lord kept nothing in store for us we might thinke as good play for nothing as worke for nothing but no office of love no not a Cup of cold water shall goe unrequited How doth this provoke to obedience but we must not hence thinke wee merit and grow mercenary minded serving for our Penny not of love to our Father for we looke not at these hopes this recompence of reward as
best of all Obs 2 but especially of Ministers though not outwardly glorious Nay the lesse glorious they are we must put the more upon them that their ministry through such good testimony might be more effectuall As in the naturall body the face hath no cover the lesse honest parts have So in the mysticall body This is required in the ninth Commandement to give good testimony and put honour one on another 2 We must the rather commend others because ordinarily they may neither praise for that were pride nor yet dispraise themselves for that were folly 3 It doth strengthen their hands in the worke of the ministery and maketh them better regarded with their people CHRIST Himselfe refused not Iohn's testimony in this regard and Paul lest he should run in vaine did come to Peter that he might have testimoniall from him Now we must give them testimony 1 So farre as we know else wee should not say true 2 Not to their face 3 To some good end as to glorifie GOD in winning authority to those we commend To teach us our duties Vse 1 to credit and countenance all we can one another especially faithfull Ministers The Divell is very diligent to ply their disgrace Especially we must not so dishonour our owne Ministers who are Fathers to us in the 〈◊〉 as to thinke and speake basely of them The Apostle his fact convinceth such as will detract Vse 2 speake by halfes with buts and ifs a good man but c. yea if they see a man downe the wind will betray him with silence dare not speake what truly they may on his behalfe VERSE 8. Who declared unto us your love in the Spirit THe doctrine of this Verse is to be gathered on a double ground 1 As it is the relation of the Apostle to the Colossians 2 As it sheweth the fact of Epaphras by the Colossians Now that the Apostle writeth to the Colossians such a good part of Epaphras as might further encrease their affection to him it doth teach us That we are to speake such things of man to man as may tye them more neerely in love one to another We must not like envious men sow tares of discord and whisper such things as may set them further and further out like as whisperers and back-biters who will speake this and this if you will keepe their counsell which tendeth onely to make debate But let us wisely report such things which may heale and conglutinate the bond of love somewhat loosed Blessed are the Peace makers For Epaphras his fact 1. We must consider him as communing with the Apostle 2. As affected toward the Colossians of whom he speaketh Marke from the matter which the holy apostle and he a faithfull Minister entreat of Observ What intelligence and newes are the fittest for Ministers to speake and heare of viz. How it fares with the soules of the faithfull what grace of GOD is in them How they walke this way looke into Paul's communication and the Brethrens that came from the Churches with him all is about this point We see how in Princes as in our Kings you have Embassadours from all States sometime France Venice Low-countries c. and there are politike relations of strength wealth civill deliberations and occurrances in Kingdomes So Paul a great overseer in the Church had his intelligence as his care was over them all so from them all but the matter altogether spirituall what oppositions against the Gospell what successe how the Churches walked c. Happie overseers that lye in the wind onely for this newes As Epaphras doth make good report of grace in his people Obs 2 viz. their love his example is our instruction That we are to tell what good things GOD worketh in our people It is GOD's glory when His gifts are confessed it is their encouragement It is a fruit of our love and evidence to them that we give them good allowance Parents delight to speake of their childrens good qualities So Ghostly Fathers Lastly marke how he beareth the witnesse of love in the Spirit that is spirituall inner hearty love whose example teacheth us Obs 3 That our love must bee heartie and unfained Saint Paul Rom. 12.13 requireth that love be without dissimulation So Saint Peter Love with a pure heart Saint Iohn Love not in word and shew but in deed and truth And such love was in Paul and other Saints they had desires one to another even from the heart-roots The effects are more common but the affection of love is exceeding rare We must chiefly labour for this GOD is a Spirit and he loveth the spirit in our workes Againe the affection of love is proper to the Saints the worke others may doe likewise To lay our selves to them Vse 1 and bewaile our key-cold counterfeit times our age wherein lust and self-selfe-love have devoured Love For exhortation Vse 2 the LORD thaw our frozen soules kindling and keeping in them this holy fire which may make us affectionate to Him and one to another He who is love it selfe effect it What is our love but formality and externall complement doing one good turne for another bidding to meat such as reinvite us Loving not so much our friends as our selves in them a copie of the countenance without hearty affection But what is this but a gilded potsheard as Salomon saith a golden glister without there being nothing within of any worth VERSE 9. For this canse wee also since the day wee heard it doe not cease to pray for you and to desire that yee might be filled with the knowledge of His will in all wisdome and spirituall understanding I Told you in the third Verse how the Apostle propoundeth his fact of Thanksgiving and Prayer digressing hitherto as matter did occasion Now hee returneth to expound and open to them the forme and summe of them the order inverted first of his Prayer which was last mentioned in the third Verse then of his Thanksgiving His Prayer to the twelfth Verse His Thanksgiving with the occasionall opening of a head of doctrine to the eighth Verse of the second Chapter In the Prayer these points lye in order 1 The occasion For this cause 2 The Persons the Apostle with other Wee 3 The time From the first heare say of it The manner in two points 1 Vncessantly not ceasing 2 Fervently which is infolded in this double word We pray we desire Lastly here is the matter of his Prayer which respecteth them either as they were to doe GOD's will or to endure his pleasure For the first The grounds of obedience The obedience it selfe The fruit of it For the first The grounds of obedience are 1. The gift of knowledge that they might know the will of GOD fully 2. Gifts or graces practicall with wisdome and spirituall understanding The obedience it selfe followeth first set downe in generall That they might walke worthy the LORD Secondly opened by two particulars pleasing Him fruitfully the fruit of
were too good to favour the Gospell to pray in their Families The cause of our ruine is not three yeares but sixtie yeares unfruitfulnesse nay is it not better to bee any thing than fruitfull doe not many beginne to say what neede so much fruite I wonder how you can beare with such a fellow how can you stand to his bent preach and pray repeate in Families conferre and meditate c. What adoe is here what so much fruite will breake the boughes Alas is this to answer the cost that God hath bestowed on us The better the Land is compassed the more tedious yea the more odious it is to the Husband-man if it answer not his expectation with a fruitfull encrease Oh my brethren lay this neere to your hearts would you bee content to part with the Gospell with your Lands with your Children If you would not then bring forth the fruites of the Gospell Your grounds cry out unto you master be fruitfull or wee shall be laid desolate your Wives and Children cry be fruitfull or we shall perish Consider the unnaturalnes of this sin must none kil your Children but your selves none give your wives to bee ravished but your selves but Lord pardon us then you wil cry no go to your lazy proud hearts for comfort you have despised the bowels of Christ and are you not justly left to men that have no bowels But is there no hope reade Psal 81 13 14 16. The Lords compassions have rolled within him many a time and he cryes how shall I give thee up Oh England as the Palatinate how shall I make thee as Bohemia as God did be speake Ephraim Hos 11. v. 8. But how shall we doe to become fruitfull Que. Keep thy soule abiding in CHRIST Ans 1 A Tree out of the earth growes not a painted Tree never growes give the Lord Iesus earth enough in thy heart Keep the little succours about the Tree fresh Ans 2 keep love joy and hope alive there is about every seede a skinne if that be off it dyes that suckes moister from the earth which is the cause of growth Keepe close to the rivers of water Ans 3 reading are waters hearing and praying are waters the spirit is waters holy conference is waters Take heede of wilde beasts and cold Northerne blasts the commission of sinnes will bee as the letting in of wilde beasts into the Vinyard these blasts are cold company Act. 2.40 save your selves from this untoward generation the Apostle speakes to them as to men a drawing to whom a rope is cast The Gardiner desires to plant the Apricocke tree against the backe of a Chimney where the heate of the Sunne may come most directly on it and where besides the benefit of reflexion it may have warmth from the Chimnie The other particular is Obs that We must increase in the knowledge of GOD. Of that which the Scriptures teach concerning the essence property workes and Ordinances of God this is also commanded 2 Pet. 1.5 Ioyne moreover to your faith vertue and to your vertue knowledge faith and vertue could not bee without knowledge It is cleare then that hee meaneth an increase of knowledge So 2 Pet. 3.18 Grow in grace and in the knowledge of our Saviour Iesus Christ This is very worthy to bee noted here that having prayed before that they might bee filled with the knowledge of His will he now addeth increasing in the knowledge of God and addeth it as a practice of former knowledge We should never cease to grow in knowledge the rather because when wee know all we can attaine we know but in part 1 Cor. 13. And our knowledge is but like the knowledge of Children in comparison of the perfect knowledge wee shall have in the world to come This checketh all that are negligent herein Vse especially such as make an opposition betwixt knowledge and practice we have knowledge enough say they let us labour to practice that wee know whereas it is evident here that increasing in the knowledge of God is a part of practice Such also are here to bee rebuked whose office being to plant and increase knowledge in others doe either neglect increasing in knowledge themselves or which is much worse discourage the people from so doing perswading that they should content themselves with the knowledge of the principles and for other things depend on them that have the guiding and leading of them verily this bewrayeth they meane not well that they are loath to have the people have too much knowledge they sinne against this Doctrine VERSE 11. Strengthened with all might according to His glorious power unto all patience and long suffering with joyfulnesse NOw because they that doe but sincerely labour thus to be filled with the knowledge of God and to walke worthy of the Lord as hath beene said shall bee thought to bee strang men in the world specially by their old consorts 1 Pet. 4.4 and shall be sure to bee scorned taunted and diversely ill intreated in the world for all that desire to live godly in Christ Iesus must suffer perfecution 2 Tim. 3.12 that they may be like their Head therefore in the close of his prayer he desireth that they may be strengthned to all patience to beare these afflictions be they never so great or many and long-sufferance bee they never so long in continuance and because there is a singular measure of strength required herein he asketh that they may bee strengthened with all might that is with abundance of strength according to His glorious power which being in Him infinitely is expressed mervailously in His workes that so they may bee able to beare these things not with patience onely but even with joyfulnesse rejoycing that hereby they are made like to Christ and counted worthy to suffer any thing for His Name sake Christians have neede of spirituall strength to walke with God in their spirituall conditions Hence S. Paul Eph. 6.10 Obs 1 exhorteth all to goe out of themselves for strength and power from God whereby they might bee able to withstand those spirituall enemies which will encounter them Be strong in the Lord and in the power of His might This spirituall strength stands in two things Eph. 6.10 1 That the principium or cause of this strengthning be from the spirit 2 That the object of it whereabout it is conversant be spirituall things To strive with God a little in Prayer is a signe of some strength but to wrastle with God as Iacob did not to let Him goe without a blessing shewes great strength To beleeve a promise wherin there is a little difficulty shewes some strength but for Abraham to offer up his Sonne in whom the promise was made shewes great strength to beare a little iniury without desire of revenge shewes some patience but to endure great and manifold persecutions and reproaches and with Saint Paul and Sylas to rejoyce in afflictions and to sing in Prison shewes
Soveraigne salve of their soules not as a thing of rare and pleasant knowledge Secondly as they have not a licke but by beliefe bring CHRIST to dwell in their hearts and abide with them so their joy is a permanent abyding and durable joy No mans building can be better or firmer then his foundation nor no mans rejoycing better then the matter of his rejoycing if it be but meate and drinke both that and thou shalt perish and what shall become of thy joy yea if thou hadst a stately pallace like that of Nebuchadnezar which hee built for his royalty what is that to thee where is thy rejoycing when either thou shalt bee taken from it or it shall be taken from thee This is the state of all worldly comfort and of all things till we come to that which is above all that is to say the favour of GOD the eternall grace of GOD in our Lord Iesus Christ My peace I leave with you not as the world giveth the world gives a peace but what manner of peace why like the world it selfe but another manner peace is that which I give I give eternall peace and consolation as the Apostle calls it God hath given us good hope and everlasting consolation Thirdly as they doe not by vaine presumption apply CHRIST but by humble beleefe joyned with care of forsaking the love of all sinne so their joy standeth firme like a sure foundation when the other is turned into shame and confusion because it was grounded upon misconceit Wherefore labour if you be true beleevers Vse to make these things your joy Can a condemned fellow or a traytour get his pardon but it gladdeth him at the heart How can we heare all sinne forgiven Heaven opened God become a Father and take no contentment in them When a poore soule apprehends this it gives a man enough As Iacob said of his sonne Ioseph I have enough that my sonne is alive So the soule of a beleever can speake it in the presence of God My God liveth I have enough my Lord Christ hath redeemed mee I have enough the Spirit of God hath sealed mee to the day of redemption I have enough Psal 16. that I may say My line is fallen in a faire ground I have a goodly heritage Now for the meanes Being knit together in love and unto all riches of the full assurance of understanding that so they might come to joy in the knowledge of that mystery Observe hence Doct. That soundnesse of love and fulnesse of affiance and understanding bring us to heartie rejoycing This may bee shewed by the contrary for these three things are great impediments to true beleevers intercepting that joy which otherwise they might have 1 Want of love when there creepeth in some little strangenesse that they are not one as they should be all of one heart Act. 4.32 as the multitude of beleevers Looke as a family full of contentments while all are friendly and linked in love let some spice of discord enter all the musike of the house is marred every thing as dolefull as before joyfull And no doubt but this hindered the Colossians joy some leaning to mediation of Angels Ceremonies some keeping to CHRIST only difference of opinion bred variance of affection as it commonly falleth out For Satan striveth nothing more than to disband the Church we being knit by sinewes if he can but cut the sinews of love and doctrine and crosse it he hath enough And as light vapours or exhalations being drawne up from the earth come downe with great tempests so from light differences in opinion if not a great measure of grace doe proceed often great stormes and tempests of wrath and envie 2 Want of full Perswasion eclipseth joy for tell a man never such joyfull things if he cannot resolve himselfe that they are so hee will take no pleasure in them The things are good he wil say but I am afraid too good to be true Nay let a man be troubled in matters of lesse moment with a scrupulous conscience being at a stand whether to doe this or that or not to doe it it is such a sicknesse as till it be out-growen doth much weaken the joy of the spirit Even as a man that hath a stone in his shooe cannot travell comfortably 3 Finally want of knowledge doth much hinder joy for further then we know things we cannot be glad of them beside want of understanding breedeth scruple as in young children who will be afraid of any thing almost through weaknesse of understanding But say they were fully perswaded yet if wee want understanding wherewith to give a reason of that wee beleeve it is a great damping to us wheras on the contrary love of our brethren O quà m bonum jucundum Psal 13 3.1 How good and pleasant a thing is it to see brethren to live together in unity It is as pleasant as a fragrant ointment it maketh a sowre sallad better than a stalled exe and it prepareth and fitteth us for that GOD of joy and love to come and dwell with us seâ—led perswasion and plentifull knowledge in one word fulnesse of faith for faith is nothing but an affianced knowledge this bringeth joy Rom. 15.13 Now the God of hope fill you with all joy and peace in beleeving that yee may abound in hope through the power of the Holy Ghost By faith we rejoyce in afflictions For as in earthly things the further we come to get assurance and to know good things towards us the more we take joy in them So in heavenly things the further we grow up in the apprehension of them the more are our hearts cheered and revived Wherefore Vse 1 we may see here what causeth so little spirituall joy among us Christians even this with other things there wanteth that sound Vnion through love We are estranged one from another in opinions of doctrine government Ceremonies which is no small cooler of that spirituall joy which otherwise we might see For the avoiding of this impediment or stumbling block let Christians follow the Apostle in his exhortation in matters of religion and opinion therein he would have them labour to be of one minde 2 Cor. 13.11 to come as neere as possibly they can to the Vnity of Faith He doth be seech them by vertue of this bond Ephes 4.1 2. to walke worthy of the Lord and how should that be in all long-suffering and lowlinesse of minde supporting one another in love endeavouring to keepe the Vnity of the Spirit in the bond of Peace Lowlinesse of minde and Patience will bring men to Vnity as Pride and self-selfe-love and impatience doth make men easily dissent in affection and opinion Againe private Christians are like the Coninthians very contentious to law for every trifle joy dwelleth not in disagreement So for the second here is much unbeleefe we fix not our perswasion nor provoke not our hearts confidently to rest and trust in
GOD's promises we fight not against doubtings we cry not for eye-salve which might heale our fight that all scales done away we might see clearely to our comfort the things of our peace Let us Vse 2 as ever we would taste these heavenly joyes on earth labour to grow up in sound hearty love to Christ and all that are His in full perswasion and to get ripe understanding As love to CHRIST increaseth so joy encreaseth If any woman had the greatest Potentate on earth to her husband if she love him not what pleasure hath she in him If she love him but little she taketh but small joy but the more fervently shee loveth him the more abundantly she rejoyceth in enjoying of him So with us the more we get up to love CHRIST and His the more shall we rejoyce in our Vnion and communion one with another Hence it is that when knowledge shall be perfected in fight and when love shal be absolute lacking nothing then our joy shall be full in the highest degree of it Secondly observe when he prayeth for these things Doctr. In what things true Christians may be much wanting viz. in love confidence and spirituall understanding Had there not beene a defect this way henceded not to have laboured them in their behalfe We see how it was in Corinth schismes tooke place rents divisions and uncharitable contentions ever amongst beleevers even as brethren together agree not often So it is in the body of Christ the members are often jarring So for assurance it is weake in Christians even as babes so hold this or that that they may bee easily brought to bee of another minde So a weake Christian hath a levity and unsetlednesse dwelling in great measure with the perswasion which hee hath in the points of his faith Thus the Galathians for this cause who before had gladly received Paul's truth were quickly turned to a new Gospell Galath 1. Thus Israel wanting this fulnesse of perswasion quickly corrupted themselves and made a molten calfe Finally we see what doubtings and scruples are frequently found with true beleevers In the third place for understanding how ignorant a great while were the Apostles after the beginnings of grace in them As the understanding in civill things it commeth not all at once but is little in child-hood and so getteth up as yeares ripen So it is in the babes of GOD Yea our want of giving assent and confident resting upon that GOD revealeth doth keepe us from understanding for beleeving things upon God's Word which I am not able to understand at length I come understandingly to know those things which above that I could conceive I religiously beleeved Wherefore we must not be dismaid to see these things in Christians Vse nor yet to finde them in our selves all is in part and the reliques of the flesh are every where lusting against the frame of grace which GOD hath begun in us Neither must we be out with all whose hearts are a little bitter towards their brethren who sometimes through weaknesse cannot tell what to thinke of their religion who make scruple and doubt of many most plaine things not knowing their liberties who are much wanting in understanding all these may be in true Saints of GOD. Lastly Doct. marke hence what we must all labour for viz. soundnesse of love fulnesse of perswasion and understanding That which any asketh for us or we aske for our selves that we must strive for to pray for things we endeavour not to is to mocke GOD. Seeing then the Apostle doth strive with GOD for these things it doth shew that these are things wee must labour after things which faithfull ones shall in their time come unto Strive to perfection I forget that which is behinde and strive to that which is before for the price of the high calling of God in CHRIST Looke at little ones were it not a shame for them still to continue falling out comming with complaints for every trifle as they will while they are young ones to be afraid of bug-beggars and made beleeve every thing to bee ignorant alwayes as in child-hood So it were a shame for us to have no more love no more settlednesse in our perswasion no more understanding than when we first beleeved Which meeteth with Papists and carnall Gospellers Vse their religion teacheth doubting they count it presumption to perswade our selves firmely and infallibly that our sinnes are forgiven Yea in matter of faith they take away certainty of knowledge for they will not have us know the doctrines are true we receive but because the Church telleth us so which is to hang all upon the word of man who may deceive and be deceived unlesse he hath a speciall priviledge to shew for all men are lyars I know not but the Church telleth me so I cannot say certainly but I hope well here is their certainty of doctrine and salvation So we have many that are halfe Papists in this point they thinke this particular application but a tricke they construe the Creed all in generall termes for the Church further than uncertaine hope will say nothing of themselves for riches of knowledge they thinke to be able to repeat the Creed Lords Prayer and Commandements are enough to know they are baptised and serve God at home and at Church deeper knowledge than this belongeth to Doctors and teachers in the Church men of corrupt mindes who would have God's people lye in darknesse of ignorance lest their owne darknesse should be discerned Yea how many of the people that not being willing to obey the wayes of God care not for knowing them they are willing to keepe without light that they may sleepe more quietly Such finally who are babes in knowledge though for time they might be teachers who are ready to wagge at every wind of doctrine who upon every crosse and temptation are ready to call into question God's love forgivenesse of sin must hence be rebuked In the second place Vse 2 wee must seeing it is our duties labour to grow up from one degree of love to another from assurance to assurance from knowledge to knowledge I Object but how may we out-grow our doubting 1 Labour to know that experimentally which thou knowest Answ when thou hearest a thing at Church labour comming home to get God by His Spirit to witnesse to thy spirit the truth of it to make thee in His light to see light and to feele the power of it working in thee and thy affections moved as the nature of the word requireth that which a man thus knoweth you cannot beat him out of it with all the shew of reason that can be pretended 2 We must acknowledge the corruption of our mind which will not yeeld assent further than wee see reason and deny our reason becomming fooles that God may make us wise Nay we must know such is the vanity of our mindes that wee can sooner perswade our selves of any fabulous matter than of
it more that we are reconciled to GOD already than that we shall have full salvation in due time If we are reconciled to GOD by the death of His Sonne which is the greater Ro. 5 1â— much more shall we be saved by His life which is the lesser To pardon a traytour when he is enemy-like affected to us and take him to favour is more than when he is a friend to give him a preferment To beget and bring forth a son Vse is more than when now it is to nurse it to full stature Wee must stirre up our selves to praise GOD in our precious blessing we are ashamed to take common kindnesse from men but we will returne them a thousand thanks yet who almost heartily praiseth GOD for these spirituall blessings which passe understanding Our plough would speed the better though we should not beg so much if we were more in thanksgiving up goeth thanksgiving downe comes blessings That we by nature are unfit for GOD's Kingdome Obs 2 So our SAVIOUR saith Vnlesse we be borne anew Ioh. 3. â— we cannot enter into GOD's Kingdome What disposition can be in such as are the children and thralls of the Devill to be the sons and heires of GOD No there is nothing in us but enmity against God Rom. 8.7 The wisdome of the flesh is enmitie against God and in the one and twentieth Verse of this Chapter now who can make me owner of that which I am not nor cannot be willing with We see in outward affaires an out-landish man a forreiner cannot have inheritance in our Land untill he be naturalized the son of a traytour whose lands are confiscate cannot inherit them as before till his bloud be restored So it is with us wee are all strangers by nature to God and heaven where Hee dwelleth wee are a tainted bloud rebels from the wombe and therefore till God doe restore us and make us fit wee cannot have part in this heavenly inheritance we love our hell as well as if there were no other heaven Ezek. 16. we are such as have an Amorite to our father an Hittite to our mother such as lye weltering in our bloud It is the worke of God alone that must prepare and fit us for this blessed inheritance all our sufficiencie is of God 2 Cor. 3.5 we are not able to thinke a thought this day No man can beget himselfe and therefore what man can fit himselfe for the heavenly estate none but the Father of spirits can effect this matter he that only can draw us changing our wils who can purge us beautifie us adopt us c. he hath begotten us to this inheritance Which letteth us see Gods exceeding grace to us Vse if there had beene an aptnesse in us as in those children which were trained up to minister before the King his love had not beene so great but when there is nothing but indisposition and withall utter unwillingnesse ready to put His grace from us to set light by and scorne this heavenly birth-right as Esau did his earthly that then he should look lovingly toward us and allure our hearts to Himselfe make us sons and daughters who can sound the depth of this love Suppose a King should take some youth up by the high-way all in ragges ill-favoured ignorant of all liberall education ill mannered such a one as loved a rogueing humor more than a kingdome were it not strange love in him that should fit such a one win his good will and proclaime him heire apparant to the crown So stands the matter betwixt GOD and us This serveth to humble us and make us walke modestly Vse 2 with an holy blush seeking to please our GOD. Away with all kinde of merit as well of congruitie as of condignity What disposition hath darknesse to light that have we to grace and salvation 3 That you may further see His love and what cause we have to give thankes marke what it is Hee putteth upon us Verse 17. an inheritance Observe then Obs 3 That as GOD's manner of taking us up so the matter he taketh us unto must move us to blesse Him The Lawyers know that the title of inheritance is the greatest title to give a stocke of money to one is much to bestow an office to let to farme rich things upon easie rent all are beneficiall good estates but to make one my heire this is farre greater this made Saint Peter so breake forth Blessed be GOD the Father 1 Pet. 1.3 who hath begotten us to an inheritance immortall undefiled that fadeth not away From whence it may be further amplified for if one were made an heire of some three halfe peny possession the benefit were not much to be stood on but to such an inheritance as there is described who can utter this mercy Looke at men on earth can they doe greater displeasure that to dis-inherit their children Can they shew any further love than to write this or that man the heire of all their estates It is so with God what greater love than this can Hee shew than to make us heires unto Him The use of this is to stirre us up to al thankfulnesse Vse 1 dutie yea spirituall joy Looke at children whose parents have great matters to leave them if they be good children what duty will they shew how obsequious will they be how glad to serve their earthly parents yea how jocond will they be for though they be kept low now they know they shall have faire patrimonies Thus should we be affected toward GOD yea much more should we joy in these heavenly possessions We must labour to looke into this our inheritance Vse 2 for if a man have any matter of estate in the world he will be sure to prie into the worth of it to looke upon the severalls to improve it and make the most of it he will lose nothing for the knowing thus we should doe in the heavenly riches But alas it is as nothing to us because we are ignorant of these things and wil not beg the spirit of illumination which might teach us to know the things bestowed upon us And as men that know not the worth of their heavenly things do make cheape and eafie peny worths passing away rich things for matters of nothing So we do even through ignorance like Esau for a little sinfull delight forgoe our inheritance This comforteth the Saints Vse 3 who though they count themselves poore yet they are rich heires of a Kingdome It might be marked that he saith Obs 4 To take part it teacheth That every Saint hath but a childes part GOD giveth not as men all to one the rest have nothing but he giveth every one a severall part as Hee seeth meet Some have greater some have lesse though all shall be blessed not knowing lacke of any good thing in that they possesse nor envying any thing they see in others and have not in the principall all are equall
a fulnesse of mercie to heare our supplications a fulnesse of merit to make a full atonement for our foulest sinnes a fulnesse of favour to prevaile with His Father in any request if therefore there be such a fulnesse in Christ as there is be not discouraged though thy sinnes abound yet his grace abounds much more they cannot be so out of measure sinfull as he is mercifull Remember but the two metaphors in Scripture I will scatter your sinnes as a mist I wil drowne them in the bottome of the Sea Now the Sunne by reason of his force can scatter the thickest mist as well as the thinnest vapour and the Sea by reason of his great vastnesse can drowne mountaines as well as mole-hils So CHRIST by reason of the great vastnesse of grace that is in Him is able yea forward and willing to forgive the greatest as well as the least sins For mercy though it be a quality in us yet it is a Nature in God now that which is naturall there is no unwillingnesse nor wearinesse in doing of it as the eye is not weary of seeing the eare is not weary of hearing therefore though our sinnes be never so great and many His grace is all-sufficient for the pardon of them Now I beseech you take not this exhortation in vain for there is nothing more effectual to heale a rebellious disposition and to cause a sinner to change his course than to bee fully perswaded that hee shall be received to mercy and that his sinnes shall be forgiven him in Christ Therefore let this fulnesse of mercy in Christ be an effectuall motive to us all to come in and to give up our selves wholly to Christ to serve Him with perfect hearts all our dayes Secondly Obs marke Into what glory our nature is exalted that God should dwell personally in our nature and take it to Himselfe so as to be of the substance of his Person It is an unspeakable dignity all the conceits of men and Angels put together cannot devise an higher exaltation of it See what love the Father hath shewed us 1 Ioh. 3.1 that we should be called the sonnes of God having the title and thing through grace of adoption but that our Nature should be made the true Naturall Sonne of God of the substance of His Person what admiration is here sufficient Which must be taught diligently to the people for this is the rocke to see the Son of God God with the Father blessed for ever Personally existing in this our Nature which Hee hath taken unto Him to see God dwelling in this His owne soule and bodic no lesse now through free grace of His Person than my soule and body are of mine This is the rocke against which Hell-gates cannot prevaile this is the onely rocke of Israel But there is place of speaking more fully of this in the next Chapter VERSE 20. And by Him to reconcile all things unto Himselfe and to set at Peace through the bloud of His Crosse both the things in earth and the things in heaven NOw followeth the benefit hee had said before In Christ wee had pardon and were received to favour Now he sheweth the ground of this viz. It pleased God as to qualifie the Person of Christ in manner above-named so to doe it to this end that we might by Him be reconciled The benefit is first simply propounded then applyed The simple propounding hath two parts 1 The thing to be done by Him To reconcile all things to Himselfe 2 The manner of doing in those words Pacifying all things by His bloud Marke first in the coherence Observ What gave occasion to the incarnation of the Son of God viz. our enemy like estrangement from God We see here that to the intent God might reconcile us He calleth His Sonne to be a Mediator Evill manners give occasion as we say to good lawes You know what brought forth first that secret of the Gospell The Seed of the woman shall breake the Serpents head Gen. 3. This is the nature of God to bring light out of darknesse to overcome evill with good As there is nothing so good which the Divell will not draw evill out of as when he perverteth this grace shewen in Christ to become a cloake of wantonnesie which Gregory observing exclaimeth O foelix flagitium and indeed the event to the faithfull is happie but we must not take heart to doe evill that the miracles of grace might be discovered you know what the Apostle saith Shall we sin that grace may abound Rom. 6. â— God forbid though the Physitian restore life with poyson none will therefore eat it who is wise but let us expresse the vertue of our heavenly Father who hath called us out of darknesse into His marvellous light and learne out of evill to doe good and to wound the Divell with his owne weapon Secondly marke that whereas we were the offenders and should have sought to God He doth when we goe on in our enmitie seeke out a way to reconcile us Observe then Obs How God followeth froward man He had never done but good by us we had revolted to the divell from Him highly provoking Him yet see He seeketh us O gracious Shepheard of soules that commest downe from heaven to seeke stray soules that are as willing to wander as they wickedly strayed God was in Christ reconciling the world you never heard the world first sought Him mark it for it setteth out His love Hee is faine to love us first and to overcome our peevish wickednesse with love or we should never leave our enmitie It teacheth us our duty rebuking the pride of many Vse who if one have done them any wrong and bee stiffe through weaknesse they will say A God's name let him seeke to them they are as good as he they are sure he did the injury But what if God should have stood on such nice termes with you Let us overcome evill with good doe good to those that hate you Seeke Peace and follow after it when through peevishnesse of men shee is running from you Thirdly marke Obs That Christ must have the God-head first dwell personally in Him before He can take up the matter betwixt God and us Whence note what it is that maketh the death of Christ accepted for all our reconciliation even this that He is not bare man but God also God was in Christ reconciling the world to Himselfe who not being God durst have ventured on this worke 1 Sam. 2.25 If man offend the Iudge can determine but if a man sinne against the Lord who will plead for him who could have endured the wrath which was to be borne before attonement could be made whose death could have beene a sufficient pacification the Scripture doth hold out this with emphasie God hath redeemed us with His bloud Act. 20.28 Tit. 2.14 the great God hath given Himselfe for us to redeeme us and purifie us
to Himselfe a peculiar people Zealous of good workes Rom. 8. It is God that Iustifieth Which doth first serve for confutation of the Papists Vse 1 who though they yeeld Christ God-man yet will have His sacrificing praying c. onely to come from His humane Nature whereas all the efficacy commeth hence that the divine Nature and the humane are conjoyned as the body to the soule the humane nature being but an instrument to the divine neither is it absurd that the same Person who as God is to be prayed unto should as God-man pray to Himselfe as God absolutely considered with the Father and spirit for Christ susteyneth a double person one as God absolutely considered with the Father and Spirit and offended by man as they another as God-man undertaking to reconcile man offending to the Father Himselfe and the Spirit offended This doth teach us what we must looke at in Christ Vse 2 if we will have our consciences comfortably setled in the perswasion of our reconcilement we must looke at Him as God who goeth betweene us and God this doth still the conscience and fill it with good hope When we have offended some great personages if some meane one should moove them in our behalfe it would not so stay us for we know they will often not heare them speake or have them in light regard if they doe give them the hearing but if we can procure such as are their peeres to deale effectually for us we doubt not but that things shall be well compounded what will they deny to such as shall be equall to themselves and most neerely acquainted with them so with us c. Now in the coherence it selfe these things being marked come wee to the action it selfe where are three things 1 The reconciler by Him 2 The thing to be reconciled 3 To whom these things were to be reconciled to Him which is to be supplied out of the ver before where either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee understood out of the first and third circumstances wee gather these things joyntly By Him Obs Observe hence Who is the worker of our reconciliation with God even this deare Sonne the Father testifieth from heaven saying this is my beloved Sonne in whom I am well pleased So Rom. 3.25 Him hath God set forth speaking of Christ as a reconciliation as a propitiatory sacrifice in which He would returne into favour with us God was in Christ reconciling the world to Himselfe The Father and the spirit reconcile us to themselves but by Christ Christ immediately by Himselfe doth procure us favour and this was it which all the attonements made by propitiatory sacrifices did presignify unto us even how this High Priest Iesus Christ should with the sacrifice of His bloud make God and us one againe in mutuall love as He and His Father are one Which doth let us see what we must looke to in all terrors of conscience caused by apprehension of God Vse 1 wrath even to Iesus Christ He hath with His bloud quenched this wild fire for Gods wrath is a consuming fire We with screenes doe keepe the fire from face and eys but they are wise which put between their soules and Gods wrath this screene of Christ His reconciliation least this fire burne to the pit of destruction This must make us cleave unto Christ even to let our tenderest bowels love Him that hath done this for us ô if one doe but take up some hurtfull jarre betwixt us and some other whose favour we have found very beneficiall whose displeasure we find very prejudiciall wee would be very thankefull to Him If one should mollifie the Kings displeasure and make Him favour us would we not with all love imbrace Him Christ hath healed worse things betwixt God and thee love Him with all thy soule If one should interpose his mediation to the King for some malefactor say a Theefe that hath greatly wronged some man in his estate the King will say out of justice thou must see the dammages done bee made whole and undertake that he shal leave that course of life els in justice and wisedome I cannot but refuse the suite even so if Christ had not giuen such satisfaction as was accepted and undertaken to kill the raigne of sinne and enmity against God for the time to come this blessed reconciliation could not have beene concluded The use of it is to stirre us up Vse 1 if we have care to have God reconciled to us to make sure that our sin is covered and that there be no enmity raging in our hearts against Him for hereafter As he said to Iehu peace Iehu he answer'd how can there be peace whiles Iezabels fornications are not revenged Say thou to God in thy enemylike courses not subject to his commandements art thou reconciled Lord He wil say how should I thou hast that uncovered in thee which maketh all the quarrell for I cannot see iniquity so as to like of it I am God that hate it This teacheth us what is the true way of reconciling to take away that which maketh the difference for else truce we may have which souldiers hostilelike affected have but true reconcilement will be far from us Marke Obs 2 in what all our peace is grounded the bloud-shed of Iesus Christ the phrase is to be noted by the bloud of the Crosse by Him the latter pointing at the excellency of of His person as the thing which made His bloud-shed so forceable 1 Ioh. 2.7 This purgeth all our sinnes saith Saint Iohn This doth worke a death of sinne our sinfull life being crucified in Him and through Him this maketh way for the Father of all mercies to exchange and that without wrong to His justice His just wrath with fatherly favour yea the conspiring Angels with the heyres of salvation and joy they have in them yea peace w th all the creatures yea inward and outward agreement of man with man must hence be derived for what breakes downe the partition wall what killeth sinne in vs but this alone ô pretious bloud that cryest not for revenge but speakest better things then the bloud of Abell But here three things are to be layd downe for the cleering of this point 1 The true order of our reconciliation 2 What is meant by the bloud of His Crosse 3 Why the Scripture doth attribute this every where to His bloud and externall sufferings 1 To the first we are reconciled in this order 1 All cause of inward and outward enmity is taken away the matter of enmity betwixt God and us being sinne betwixt man and man Iew and Gentile the ceremoniall law now Christ by His death did take both away 2 This done away God doth lay aside wrath and is quieted toward us God is said to smell a savour of rest in Christs death so that He saith wrath is not in Me. 3 He doth come to take us to grace
is made a cuppe of fine wine to carry to the heart more effectually a cuppe of deadly poyson whereas the faithfull ones they commend good things in us that they may more equally in their just reproofes be heard of us As a Physitian guildeth a pill that it may be taken the better or to encourage them and excite them to thankefullnesse or some such purpose To teach us godly wisedome Vse and by learning the cunning of these men to bee fore-armed against the hurt of them If the tongue of Angells should withdraw us from CHRIST or any part of his truth the Lord give us power to accurse them and turne from them as most dangerous Syrens that thus goe about to bewitch us VERSE 5. For though I bee absent in the flesh yet am I with you in Spirit rejoycing and beholding your order and your stedfast faith in Christ NOw hee commeth to prevent an objection Why Saint Paul might they say you know not us how we are in beliefe it may be these Ceremony-masters told them he was one that thought least of them to which S. Paul answers though I have not beene with you in body yet you are in my heart I in my mind by relation of others know how it is with you I am in mind with you rejoycing and fixing mine eye on your order and the solidity of your faith towards Christ Marke hence first Doctr. There is a presence whereby Saints are one with another though never so farre disjoyned Saint Paul absent in body with the Colossians present in spirit We believe the communion of all Saints Now were there no way for them by which they might bee each with other how could they communicate together but as we say where the minde is there is the man Now the minde may be in heaven in the utmost corner of the earth wheresoever the thought and affection is hither we are transported in spirit thus Eliah saith to Iehu was not my spirit with thee because God by vision showed him what his servant did For looke as a man may be corporally present without his mind there so he may be in mind here or there where his body commeth not By the mind is to be understood the operation of the mind namely the thought and affections This therefore doth shew us an excellent priviledge of Gods people Vse 1 that after some sort as Christ is with us all to the end of the world so we are with him and one with another For His bodily presence is not with us but the presence of spirit and power never forsaketh us Yea this must teach us one to be in the thought of another Vse 2 not to suffer it to be out of sight and out of mind as we speake in the proverbe It is to be bewailed that our hearts are no more with the Churches everywhere then they are If wee could sit still in our Chayres and goe hither and thither bodily whither would we not goe Rejoycing and seeing That is in spirit discerning as an absent thing but by the image of it made present to the mind for this is the difference of the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with joy seeing their order and faith Observe first Doct. The nature of love it rejoyceth as Saint Paul speaketh in the truth in the worke of grace where it is discerned Iohn 3.4 thus Saint Iohn what greater joy have I then that you walke in the truth How glad are loving Nurses and Parents of all comelinesse and lovely qualities in their Children Even so those who have Gods Nurceries and are Fathers in Him they joy in nothing more then in the externall and internall graces of his children On the contrary how was Saint Paul grieved when the Church of Corinth had such a blemish as that incestuous one uncast forth Alas we want spirituall love Vse let which end will goe forward keepe from being whore or theefe though there be no power of godlinesse no heavenly mindednesse no opennesse of heart love appearing we grieve not though the soules of men lye in a dead swoone for any vitall action of the life of God our spirits moove not if we perceive not forwardnesse of grace we like Iosephs brethren envy it rather then take comfort in it censure it as pride humor singularity nay Pulpits sometimes speake this english Your order Observe hence Doct. That all things in the Primitive Churches were most orderly constituted and carryed Looke at the government at the administrations at the conversations of Christians all you shall see were full of order First there was an order of government for where there is no government there is no order If all were one member there were no order in the body there were some governing some governed Governours such as laboured in word and Doctrine publiquely and ordinarily receiving calling thereto from Christ by his Church or else such as attended the inspection of manners not dealing ordinarily with the Word and Sacraments but as occasion required not by authority directly from Christ but as delegates from the Pastors There were Deacons ministring in carefull oversight of the poore Finally the assembly which was governed by their leaders For ministrations all were comely in their holy native simplicity which became all seemely circumstances of time and place observed in them As I have received of the Lord Iesus Christ so have I delivered unto you 1 Cor. 11.23 Let all be done decently For their conversation they went out and in about their own businesses keeping their owne rankes If one did walke inordinately but as an idle tattler he was noted and they severed from him 2 Thes 3.11 They did goe by rule as in an orderly march 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.12 walke honestly towards them that are without Hence we may learne to mourne at the disorder every where Vse the pompous tyranny the idle toyish ceremonies and fopperies in the Worship of GOD by Popish masse-Priests the most wicked and yet uncensured conversations which may be seene amongst Christians Lastly Doct. marke hence What a joyfull sight it is to see soules cleave to Christ and hold by him A true hearted subject cannot but joy to see the subject cleave fast in all allegiance to his soveraigne Lord the King So it feedeth the hearts of the true servants of Christ to see others stand fast to Him If you stand fast wee are alive It is a pleasant sight to see a valiant man being assaulted on every side stand his ground and quit himselfe bravely But for a souldier of Christ by faith on Christ to subdue all hostility of Sathan and not give backe a foote is much more goodly and glorious to behold Thus Saint Paul now he saw the Divell brave them with tearmes of learning the depth of philosophicall speculation and offering to make them ashamed of the simplicity of
mouth and looke as demurely as a grave matrone with a face more sober than many an honester woman So falshood and vice will put on an appearance as if they were true and vertuous yea will seeme more true than truth it selfe take this example of Iewish rites was it not to have examined it by flesh and bloud more likely that they should stand still in force than be abrogated seeing God Himselfe had given them Moses the Man of GOD delivered them seeing God did so miraculously testifie to them by His answering by Vrim and Thummim seeing all ages had observed them So to carnall reason doth it not seeme more probable that to honour with sumptuous and stately Temples more glorious than Kings have in that kinde to beautifie the worship of God with pompous solemnities as all is in the Church of Rome is more pleasing to Nature than to performe all in naked simplicity without any thing to the eye glorious For even as men give poyson in wine that it drunke downe in such liquor may kill more forcibly So the Divell doth in shewes of vertue and probabilities of truth conveigh his errours that they may be taken more easily and affect us more deepely To admonish us that we be wary that no false vizards beguile us Vse wee would be loath to take a counterfeit peece of money for that which is right Let us be wise here and not judge after the eye and externall appearance all is not gold that glisters yea we must the rather arme our selves against this because we live in the last dayes wherein the outward figure and show of godlinesse is in many the power in few In will worship Observe hence Doctr. That will worship hath a plausible shew of wisdome In civill things to be able when a thing is begun to adde to it and perfect it more and more argueth a wise man So here in the matter of GOD to take up these Iewish solemnities which may further adorne and set it forth as glorious to the eye seemeth an invention of great understanding Thus the Pharisies washed pots hands would pray at corners of streets c. and who were thought wise learned holy in comparison of them But this seemeth so only for it is the hightest folly what greater folly than to charge GOD with folly But he will presume to adde to His ordinances doth say that God was not wise enough to frame the thing so perfectly as at the first it might and by his fact speaketh as much as if hee were able to mend GOD's institutions So though it seeme devotion yet it is nothing but toying superstition to put upon GOD worship he requireth not GOD infinite in wisdome is able to prescribe all things which are pleasing to Him and Hee loveth obedience better than sacrifice that whosoever goeth before Him doing things commanded that so hee may please Him doth hereby most heavily provoke Him Thus the Pharisies washing hands with a religious reference In vaine saith CHRIST you worship mee who hath required these things at your hands He that stayed the Arke ready to fall being a person not of that Tribe which was by God's institution to serve in such things how did God's anger breake out against him the bare and empty shew of wisedome and devotion are shrewd bates to beguile In humility of minde Obs Doct. That lowlinesse of minde argueth wisdome It is thus gathered these by a counterfeit humility made a shew of wisdome now the shadow of it could not make a shew of wisdome if the substance of it were not a token of wisdome yea wisdome it selfe This property Saint Iames ascribes to wisdome it hath lowlinesse accompanying her inseparably shee is gentle easie to be entreated For the wiser every man is the more he knoweth his wants and miseries which begetteth a lowly minde and when we will set a phraze on Pride wee say there goeth a proud foole noting thus much that Pride is a certaine proofe of folly by law of contraries then this is proved which we gather The Vse of it is to confute such as doe thinke it folly and basenesse of mind not to put themselves forth Vse and crow downe others As it must make us the more to love submission seeing seducers themselves are glad to counterfeit it that they may be reputed wise 2 Marke hence Doct. What is a thing false teachers will make a shew of even humility This is the sheeps fell in which they have wrapped themselves to the end they might seeme to the sheepe more lovely and so make them a prey more securely thus the Pharisies did in shew give such honour to their fore-fathers as if they had beene made of submission such praying fasting c. when they cared not for GOD's Commandements when they despised poore humble ones in comparison of themselves Thus the Papists charge us with Pride as if wee contemned Antiquity themselves professing I know not what dependencie upon their Consent as Arrius Eunomius and Dioscorus did before them Ego dogma ab electis secundum fidem Sanctis rectigradis Dei discipulis accepi Ego saith Eunomius non multorum incertas opiniones sed sanctorum in omnibus doctrinam tueor Ego Dioscorus habeo testimonia sanctorum Patrum Athanasii Gregorii Cyrilli in mult is locis The Pope he pretended himselfe Servus servorum But as Aven lib. 7. Serâ—us servorum est dominus dominorum So what is more humble to shew than a Monk and a Frier the embleme of holinesse to see to in their habit manner of life but they are sinkes of spirituall pride for they thinke none holy to them thinke they merit heaven it selfe by their fond hypocrisie To teach us that we doe not let our selves be ensnared with the hypocriticall shew of this vertue Vse Looke at the end they have in these things See if their course otherwise agree with the lowlinesse they pretend trie it well before you trust it And in not sparing the body Obs 1. That he saith there is a shew of wisdome in this Doct. That to keepe the body in subjection is a thing which argueth wisdome This counterfeit mortification of theirs could not make shew of wisdome if it were not a wise part to doe it in truth which indeed it is To escape the flattering of some enticing concubine or wife so as not to be much swayed with it is great wisdome So the body which is since sinne rather a concubine than a wife not to listen to it but keepe it downe is a point of great understanding this was heavenly wisedome in Saint Paul that he did make his body a servant and did buffet it downe to keep it in subjection Not to be overcome of foolish pity but to chasten a childe and keepe him under argueth a wise man how much more not to dote in love of our owne flesh but to use it with wholesome severity Which may confute such Epicures as doe even count it wisdome