places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap. 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3 5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glorie chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the dutie we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must be considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisdome zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdom and care to auoide offences ch 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. works of virtue The workes of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgment of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are prayer and thanksgiuing of prayer chap. 4.2 3. of thanksgiuing chap. 3.17 Thus of works of worship Workes of virtue either concerne our selues or others the works that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance concernes chastitie and sobrietie in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3 5. of sobrietie ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercie curtesie humilitie meeknesse long-suffering clemencie peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 2.5 or to all men and so consists of truth and faithfulnes with sinceritie and obseruance oeconomicall Iustice is that which concernes the houshold and so containes the dutie of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. And thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choise of your Honors names for the dedication of my exposition vpon this scripture Three things swaying godly men in like case haue compelled me protection obseruance and thankefulnesse the preaching of this doctrine as by the mercie of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it great cause there is therefore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore the loynes of the poore daily blesse your Honors and their mouthes daily pray for you your pietie is many wayes exprest to omit my vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and prayer in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can we euer sufficiently giue vnto God for that rare and worthy example with which your Ladyship doth comfort and incourage the hearts of many in your care of Gods sabaoths and in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuouslie professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had been taken onely for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragement I reape daily in your Honors respect of my ministerie what thanks can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest outward blessing did euer befall me and which Madam by your Honors singular care and furtherance after an admirable manner I obteined I meane the clearing of my reputation from the vniust aspersions of my aduersaries and that by the mouth and pen of the Lords Annointed my most dread Soueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is he that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to the COLOSSIANS THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed and walke as becomes the coheyre of Christ. Secondly are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their Brethren neyther to neglect their good for why should thy Brother perish nor with proud insolencie or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neare in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sincke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ. Men are said to be in CHRIST three wayes first as the Plant in the Stocke Iohn 15. secondly as the Member in the Body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes. 5.25 Dost thou aske then how thou maist get into Christ. Ans. Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the olde tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and worldly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes betweene a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to pleade interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spirituall Marriage Againe would a man know whether hee be in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man be abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and voyd of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ. Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercise of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratâ—uely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and heartie feelings wrought by the Word and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to proue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ. IT hath beene an auncient custome both in the Iewish Christian and Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Sâ—oickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace Grace This word is diuersly taken For kindnesse 2 Sam. 16.17 for abilitie to affect or perswade Psal. 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psal. 84.11 for the preaching of the Gospell Rom. 1.4 Tit. 2.12 for approbation from God Prou. 12.2 finally it is taken for the spirituall libertie that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of God receiuing the Sinner into couenant
holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue ranckes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euils which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart No wonder though men be continually surcharged with euill thoughts and most vile affections and strange euils within seeing we are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but it is infused by the Spirit of Sanctification at the same time Neyther is there any more clearer testimonie of the want of iustifying Faith then the continuall preuayling of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other beggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes we are not now vnder the Law but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man but vnto the lawlesse and disobedient meaning that so long as wee continue in our naturall estate so long wee haue this as one part of our miserie that wee are lyable to the Curses and impossible Exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST we are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses hauing no more sence of the things that belong vnto the Kingdome of Christ then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole or heathfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall tryall of Faith and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that eyther the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearefully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare eyther time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as an Helmet not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lyeth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of Gods loue in CHRIST which being once had wee should soone see an happy victory ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtayneth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the family of Abraham and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him to them he gaue power to be the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an invtterable presence doth dwell in the hearts of the Sonnes of men Ephes. 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certainetie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction euen in their carriage about the things of this life Thirdly wee might haue the sence of peace with God accesse vnto Grace wherein we might stand and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads and reioyce in afflictions c. Fourthly there is a power in Faith to put such life into the sacred Scriptures that they would be able to make
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion sinceritie and holines of life Thus farre of Loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so far from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses and such house-keeping but Hospitalitie stands in the kind entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paid againe vpon the hope of a reward in heauen and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of neede then that that is spared and kept There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercie that we can doe for others whom we loue or pittie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solace them and our selues with them This is that that Peter requires when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the
Secondly That the true tryall of all Doctrine is by inquiring whether it be agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise yet his Doctrine were to be detested as accursed And therefore wee may iustly complaine of the Papists and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs and will not beare it that men should seeke ground for their Conscience by ouer looking all the hundreds of yeeres since Christ and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles all Doctrines since then though in the purest times are to be receiued no further then they agree with the Doctrine of Christ and his Apostles Thirdly that men are bound to seeke the word wheresoeuer it may be heard for if this had not beene so how could all the World receiue the light of the Gospell and further wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach a necessitie lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne grieuously that in this light create so many insufficient men and set them ouer the flocks of CHRIST For if want of able men had beene a reason the Apostles should haue seene into this necessitie to ease the labour and care of the Churches but it is a more grieuous sinne to admit ordaine and place them and yet see many worthy and able men wholy want places Fourthly wee might here note the vanitie of their argument that would proue vniuersall grace because Christ died for all men for in this place here is not onely the world but all the world and yet here can not in any reasonable sence be ment all the singular men and women in the world for there were many thousands of particular persons to whom the Gospell came not and therefore by all the world as here so in that question may be vnderstood all the Elect world or if the world vniuersally then it is true in respect of offer or not excepting out of any of any Nation or by all the world is ment men of all sorts and conditions in the world Fiftly Wee might here note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that we consider that the Magistrates generally drew the sword against it and there were not wanting Ministers to oppugne it euen false teachers of all sorts and besides the people had beene so long time settled in their false Religion and lastly if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles Thus of the fift part of the description The last thing by which the word of GOD is described is the efficacie of it and here the Apostle sheweth first what it doth It bringeth fruit and It encreaseth for so it is added in some Copies secondly vpon whom as euen in you thirdly when it began to be so viz. from the day that you heard c. fourthly what made it worke so viz. the hearing and true knowledge of the grace of God And is fruitfull Concerning fruitfulnesse required as an effect of the word I consider foure things First the Reasons to moue vs to fruitfulnesse Secondly the sort of Fruits we should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might moue vs to make conscience of glorifying God in our places by bearing the fruit of the Gospell euen expressing the power of it in our liues First it is a speciall glory to GOD and to our Adoption and calling Secondly it is a testimonie that we are in deed Christs Disciples Thirdly the practising of those things which are within the compasse of Gods promises such as are all the fruits of righteousnesse is the very ground-worke of true prosperitie Fourthly To this end did God by election before time and speciall vocation in the Gospell choose vs and call and single vs out of the world Fiftly It procures vnto vs an vnstained and in offensiue glory euen vntill the day of Christ Sixtly If a man indeauour to bring forth fruit and to walke as becomes the Gospell he is sure to speede when he hath any suite to God Seauenthly against such there is no law Eyghtly it shall be to vs according to our fruit Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches Tenthly If we be not fruitfull we shall be cut off from CHRIST and vtterly for euer remaine frustrate of all his merits and vertue Now for the second the fruits that wee should beare are such as these The forsaking of our particular beloued raigning sinnes this is all fruit The exercise of the true loue and feare of God in a conscionable both worship of God and practise of Life the fruits of zeale for Gods glory humilitie patience and the exercise of the duties of Mortification as Prayer Sorrow Fasting and the rest Fidelitie in the diligent discharge of the duties required of vs in our Families and Calling Sobrietie in the vse of Gods Creatures Contentation Iust-dealing and to be rightly ordered in matters of Report Finally workes of Mercie and all duties of Loue. Thirdly that wee may be more fruitfull first we must labour for greater tendernesse in our hearts and plow our ground deepe with long furrowes of Mortification the seed will not grow if it fall vpon the trampled and smooth heart of man the stones must be taken from the rootes secondly we must learne to make God our trust and Gods promise our treasure else in many parts of Christian fruitfulnesse worldlinesse will teach vs to deny to obey thirdly we may not neglect to send forth the leaues of profession for as these leaues are of medicinable vse so they are good inducements to force a necessitie of more fruit if no profession there will be little fruit Fourthly wee should labour to be abundant in storing vp of sauing knowledge for the wisedome that is from aboue is full of good fruit Fiftly wee should seeke the prayers of Gods Ministers for vs and subiect our selues to be directed by their care and paines though the vngratefull world contemnes Gods Messengers and Vine dressers yet the truth is that if many times they did not rise vp in the gap woe would be vnto men for their barrainnes Sixtly we should make vse of our crosses and learne humilitie and acknowledgement of our sins by them breaking our hearts in Gods sight and beseeching him for the compassions of a Father to be shewed to vs that so wee might after much exercise vnder our crosses bring forth the quiet fruit
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie 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 Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell 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 wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee 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 wee reioyce in God 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 Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
the Common-wealth of Israell 5. In respect of the Life of God And that if wee consider eyther the rule of life they account the Law a strange thing or the fountaine of life viz. Regeneration They are dead in sinne or the Obedience of holy life Their imaginations are onely euill continually But if any aske how this strangenesse comes the word in the originall seemes to note it for it is estranged which is more then Strangers for it imports they were not so created but made so They were made so 1. Originally by the transgression of the first man from whence flowed the first strangenesse betweene God and Man man running from God and God refusing to delight in the sonnes of men 2. By their owne actuall sinnes which seperate betweene God aâ—â— them Alienation is to the workers of iniquitie Quest. But what hurt is it to carnall men to be thus estranged Ans. There is no safetie against dangers where God is not to protect men there is no comfort in affliction where one can neyther looke to God nor the Saints for succour and comfort The God of this world doth rule effectually in all the Children of disobedience they are in bondage to the world they are in bondage to their owne flesh euen to a passionate blinde hard hart and rebellious nature They want the delightfull refreshing of all the blessings of God his ordinances graces or outward fauours All glory is departed from men when God is gone Besides obstinacie may cast them into a reprobate sence and eternall death may swallow them vp That wee may be deliuered from this strange estate of separation the bloud of Christ must be applyed wee must become new Creatures our peace must be preached accesse must be had to God by prayer wee must be ioyned to Gods Children we must be built vpon the foundation of the Prophets and Apostles and our soules must become Temples for the holy Ghost to dwell in all this is set downe in the second of the Ephesians from Vers. 13. to the end of the Chapter And to this end we must take heed of working iniquitie of Ignorance of an vncircumcised and an vnmortified Heart of strange Doctrine of the strange woman of strange Fire that is Will-worship and of the Manners of strange Children for all these by effects will estrange Lastly if it be so great a misery to be estranged woe be to them that lye in this misery and regard it not the lesse sense the more danger and most faultie is that frowardnesse in any that professe to feare Gods Name that voluntarily bring a curse vpon themselues by estranging themselues from the societie of the faithfull But let all that know Gods mercie in their reconciliation reioyce in their deliuerance from this miserie Enemies Vnregenerate men are enemies both actiuely and passiuely Actiuely they are enemies to their owne soules for hee that loues iniquitie hates his owne soule 2. to holinesse of life they hate to be reformed 3. to Gods children for it is certaine they shall be hated of all carnall men for Christs names sake 4. to the light hee that doth euill hates the light 5. one to another they are hatefull and hating one another 6. to God Obiect Sure no man hates God Sol. Many men doe hate God as appeareth by the threatning in the second Commandement and the Scripture else-where note such as in Gods account hate him such are these 1. Such as with-stand the truth and labour to turne men from the Faith Acts 13.8 2. Such as are friends to the World Iames 4.4 3. The carnall wise men of the world whose wisedome is enmitie to God Rom. 8.7 4. All workers of iniquitie Psal. 37.18.20 92.9 5. All Scoffers that reproach Gods Name Truth or People Psal. 74.18.22 6. All that hate Gods Children Psal. 81.14.15 83.2.3 129.3.5 Iohn 15.18.23 7. All those that refuse to subiect their soules to the Scepter of Christ and will not be ruled by his ordinances These are called his enemies Luke 19.27 And among other such are those loose people that liue vnder no setled Ministery Lastly all Epicures whose God is their belly and minde onely earthly things and glory in their shame Phil. 3.17.18 Passiuely they are enemies to God who hates them Psal. 5.4 to Gods ordinances which smite and pursue or threaten them Psal. 45.4 to all the Creatures who are in armes against the sinner till hee be at peace with God and in particular to the Saints which hates the company and assemblies of the wicked Psal. 26.4 And all this shewes the great misery of wicked men and how can they but be miserable that are in the estate of enmitie All seueritie will be accounted Iustice all their vertuous prayses but fayre sinnes stript they are of all the peculiar priuiledges of the Saints and that which men would desire to doe to their enemies God will certainely by an vnauoydable prouidence doe to them All the Creatures are against him a wicked man is as hee that should alway goe vpon a Mine of Gunne-powder eyther by force or by stratagem the Creatures will surprise him O that men would therefore labour to mortifie actiue hatred in themselues that the passiue destroy them not and seeke to Christ in whom onely this enmitie can be remoued Againe this makes against merit for what could wee merit that were enemies And let such as are deliuered and haue felt the bitternesse of this enmitie take heede of secret sinnes after Calling vnrepented of least GOD returne and visite them with the strokes of an Enemie In the minde It greatly matters in the businesse of mans happnesse how the mindes of men are ordered 1. Man makes it the fountaine of all his actions it is his priuie Counsellor hee speakes first with his minde hee obeyes his minde it is the shop whence hee frames all his engines against God and Man 2. The Diuell especially labours to be possest of this fort and to haue it in his custodie 3. The godly man repenting first labours to be renewed in his minde 4. God especially lookes after mans minde which appeares in that hee gaue a Law to the minde setting as it were a Guard to rule and appoint it and the inward worship of God is here performed We must loue God with all our minde and pray in minde God makes a speciall search after mens mindes it is his speciall glory to search the heart and minde of man and if God be enraged the strength of the battaile is directed against the minde and his worst strokes light there one of his last curses is a reprobate minde The consideration hereof may serue for reproofe of the great carelesnesse that is in the most for the mind and the inward man and the purity thereof Thought is not free as many fondly thinke hee will neuer truely repent
praier and striue against hardnesse of heart and vnbeleefe carefully discerning and reâ—ecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs 2. in the spirit of Christ 3. in workes of mercie and liberalitie 4. in sufferings and patience 5. in praiers 6. in good works 7. in vtterance and all holy knowledge lastly it lies in our faith and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to be accounted indeed great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnesse but rather reioice â—hat God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercie and well-doing with more sufficiencie then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot doe for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in somesense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but he will still trust in him yea the Lord is pleased many timeâ— to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to be ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certaintie the sublimitie of the Gospell followes To the acknowledgment of the mysterie of God euen the Father and of Christ The Gospel is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellencie of the subiect it intreats of which is God the Father and Christ. How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgment of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer eâ—fectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach here Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgment most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glory to God by the power of confession and obedience Of God euen the Father and of Christ. Diuers things may be from these words particularly obserued 1. We may see here the glory of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Here is a plaine proofe of the diuine nature of Christ for God is said to be the Father or Christ. 3. From coherence wee may know that as men grow in faith and loue so they will be more and more setled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledge increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1. Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ. VERS 3. In whom are hid all the treasures of wisdome and knowledge In whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it intreats of Christ is all treasures c so that these words conteine a third adiunct of the Gospell and that is singular perfection of wisdome Note here with what feeling the Apostle speaks when he falls vpon the mention of Christ and the Gospell he abounds in powerfull affections and admirations of these things which may wonderfully abase and humble vs for our barrennes both in thoughts and affections and words when we haue to deale with the things that belong to the kingdom of God Againe if there be any such treasures in Christ and the Gospell wee may conclude it is not in vaine to deuote our selues to the knowledge of Christ in the Gospel though it cost vs neuer so much paines or care or cost and though we be neuer so much opposed by the flesh and the world Further wee need not doubt but that all things needfull to saluation and happinesse are conteyned in the word here are treasures of wisdome and knowledge wee need no traditions nor inuentions of men nor decrees of Popes c. The vbiquitaries abuse
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued and we are exhorted to go boldly to the throne of grace with the help of our high Priest to obteine mercie and finde grace to helpe in time of need for Christ is the propitiation for the sinnes of the whole world why then should we giue his glory to any other and inuocation is a part of the forbidden worship of Angells as well as adoration In humblenes of minde It was the practise of Satan and pretence of false Teachers to thrust in this corruption of Angell-worship vnder this colour that it tended to keep men in humilitie and to make men to know their duties to the great maiestie of God and to acknowledge their gratitude to the Angells for their seruice this hath been the deuills wont to hide foule sins vnder faire pretences and vice vnder the colours of vertue This may serue notably for the confutation of the Papists about their Saint and Angell-worship for is not this their smoothest pretence to tell vs by comparison that men will not goe to great Princes directly with their suites but will vse the mediation of some Courtiers and so they say they must doe to God This you see was the old deceit in the primitiue Church and therfore worthily we may say to the people let none of the popish rabble defraud you through humblenes of minde Againe is the deuill ashamed to shew sinne in his owne colours doth he maske it vnder the colour of virtue Then where shall those monsters appeare that declare their sinnes as Sodom and are not ashamed of open villanies and filthinesse Such are they that will constantly to the alehouse and neuer be ashamed of it such are our damned swearers such are those filthy persons that know they are knowne to liue in whoredome and yet neuer blush at it nor learne to repent such are these in this Citie that liue in open contention who care not against apparant right to maintaine continuall suits and wranglings though they know all men detest almost the very sight of them for their wicked profanesse and vniust contentions yea though the hand of God be apparantly vpon them and they know not how soone the Lord may turne them into hell Such also are the open and wilfull Sabbath breakers and many more of all sorts of presumptuous offenders Againe if vice masked in virtues colours can so please and allure men how much should virtue it selfe rauish vs If counterfeit humilitie can be so plausible how should true humilitie winne to the admiration and imitation of it Lastly this may warne men to auoide counterfeit gestures and all pretended insinuating shewes of deuotion such as are open lifting vp of the eyes to heauen sighing and all pretended tricks that are vsed onely to pretend what is not And thus of their hypocrisie their ignorance followes Aduancing themselues in things they neuer saw Two things are here to be noted First Their ignorance in things they neuer saw And secondly vaine-glorious selfe-liking which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth For the first there are some things cannot be seene with mortall eyes while we are on earth as the nature of God Angells and what is done in heauen 2. There are some things we ought not to see though we might therefore he prayed Lord turne away mine eyes from seeing vanitie 3. There are some things we may and ought to see as the glory of God in his works 4. There are some things we may and so ought to see as it is a great curse if we see them not as the fauour of God and spirituall things in respect of which to be blinded in heart is a miserable iudgment of the first sort are the things done in heauen There is a contrary waywardnes in the nature of wicked men somtimes men are wilfull and will not be perswaded euen in the things which yet they see sometimes men are stiffe hearted and will not be remoued in opinions about things which they neuer saw and so here Ignorance is of diuers kindes There is a naturall ignorance and that is of two sorts For there is an ignorance of meere negation and so Christ knew not the day of iudgment and so it is no sinne in an Husbandman if he be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgments in spirituall things from our birth this is sinfull but not here ment There is a profitable ignorance and that is likewise of two sorts For it is either profitable absolutely and simply or but only in some respects It had been simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had been good for Sampson if he had neuer knowne Dalilah But it had been profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge So the Apostle Peter saith it had been good for Apostataes if they had neuer knowne the way of truth c. There is a willing ignorance and that is of two sorts of frailtie or of presumption Of frailtie when men neglect the meanes by which they should know either in part or in some respects Thus men faile that see a wide doore set open for comfort and direction and yet through carelesnes or willing slacknes neglect great riches of knowledge which might haue been attained if they had made vse of oportunities Presumptuous ignorance is when men not wittingly only but wilfully contemne true knowledge They will none of the knowledge of Gods waies Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation 2. When men wilfully imbrace fancies and superstitions in opinion especially in such things as they neither doe nor can vnderstand and such is the ignorance here condemned But the maine doctrine is That it is a great sinne and a hatefull vice to be rash and aduenturous to venture vpon opinions in matters of Religion either that concerne worship or practice where men are not first well informed in iudgment by true grounds of knowledge Hence men are aduised to take heed how they heare and to try the spirits and to be wise to sobrietie and to beware of fables This condemnes the strange coyning of opinions without all warrant of the word in the Papists that so confidently tell vs of the roomes in hell and of the Queene of heauen and how many orders there be of Angells c. And withall it may restraine such as professe the feare of God and reformation of life to be well aduised in their opinions and not pitch resolutely vpon opinions in things the word doth not warrant Blinde zeale hath no more allowance then superstition hath to coyne
offences or they may exhort one another least any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some special cases to cleare Gods iustice against hard hearted sinners otherwise it is a vile and sinful course to be raking into the liues of others but especially to be grating vpon the faults past of penitent sinners Where God hath pardoned what hath man to doe to impute And thus of the coherence and generall consideration of the words This verse containes two specialties of their misery by nature First their continuance in sinne in that he saith ye walked Secondly their delight in sinne in that he saith ye liued in them that is it was the life of your life In which That is in which sinnes and so it teacheth vs that we should be more troubled for sinne then for crosses For he doth not say in which miseries or iudgements but in which sinnes and corruptions As any are more spirituall sinne is their greatest sorrow and as any are more carnall they are more troubled with crosses Ye A man can neuer be soundly and profitably humbled till he mind his owne sinnes The knowledge of sinne that is transient is dangerous as we may see in the Pharisie The more he knowes by the Publican the prouder he is in himselfe but the knowledge that is reflexed is profitable And therefore the publican that troubled himselfe about his owne sinne went home more iustified than the other And therefore the Apostle here tells not of the misery of other men but expresly guides them to the consideration of their owne misery This should teach vs without shifting or delay to search and trie our owne waies and to grow skilfull in recounting the euills of our owne liues The true knowledge of our selues is a great step in a holy life T is that the most of vs neuer attaine to And yet it is of singular vse it would make vs humble in our selues compassionate towards others easie to be admonished tender hearted in Gods worship more apt to godly sorrow and of great ripenesse and dexterity of knowledge in cases of conscience Also Sinne is a poison that ouerflowes all sorts of men This also takes in rich men and great men and learned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sexe or nation but they haue been infected with this plague It hath runne ouer the whole earth And therefore it should humble rich men and learned men and all sorts of men Looke not at thy wealth or thy wit or thy learning or thy nobility or thy fame amongst men looke at thy filthy nature thou hast now or thou hast had the plague vpon thy soule and as wise and learned and rich and ciuill and noble as thou haue died of this sicknesse and are in hell Walked This word notes not only inclination to sinne but action not only words but practise and in practise not only a falling by infirmity but continuance and progresse in sinne To walke in sinne is to proceed in sinne from one kind to another and from one sinne to another and to lie and dwell in sinne And this is the wretched condition and thraldome of euery one by nature thus hard is it to giue ouer sinne and were it not for the great mercy of God thus would all men continue Qu. But what should be the reason that men continue so long in sin and are so loth to get out of this miserable path Ans. The soule by nature is dead in sinne And all flesh is couered with a vaile of blindnesse And sathan the Prince of darknesse works effectually in the children of disobedience besides the course and custome of the world that lies in wickednesse much hardens and confirmes the sinner and the minde and will of the flesh is stubborne And withall euery wicked man is a great student He deuiseth and imagineth and forecasteth how to find out waies to set himself in a way that is not good And many times God in his fearefull iudgement deliuers many a man vp to a spirituall lethargie and slumber and reprobate mind that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his hart false and his eares dull and his eies closed vp least he should be conuerted and humbled The vse may be to teach vs to enlarge our hearts in the sence of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull Especially it may comfort vs against our infirmities that howsoeuer we faile by occasion yet by Gods mercy we do not walke in sinne We proceed not from degree to degree and from sinne to sinne it is a happy time with a Christian when he getteth victory ouer his sinnes so as at least by degrees he gets downe the power of them And on the other side they are in a wofull estate that haue their corruptions growing vpon them both for power and number and continuance O woe will be vnto them when the master shall come and find them so doing And thus of the first specialty The second is Ye liued in them That is ye set the delight of your hearts vpon them Sinne was the life of your liues None many times more liuely and in greater iollity then such as are in greatest danger of Gods wrath and so cursedly vile is mans euill disposition that as many men are the more sinfull they are the more secure and full of caruall liuelinesse Who more frollicke then our drunkard swaggerers swearers abhominable filthy person yea they carie themselues as if they had found out a life of excellency and contentment aboue all other men and yet are buried in the ditches of monstrous wickednesse and are descending swiftly to their owne place hasting to the vengeance to come Many times the holiest men are most pensiue and the vilest men most liuely Liued There is a fourefold life of men The life of nature the life of corruption the life of grace and the life of glory The first life Adam liued before his fall The last the blessed liue in heauen The third the godly liue after their conuersion on earth and the second is the life of all the vnregenerate Sin is aliue It hath a liuing being in the vnconuerted sinner It is a monster ingendred in the heart of man by coniunction with sathan seating his seuerall limbs in the seuerall faculties of the soule Now it will not be amisse to consider how we may know when this monster is aliue and when he is dead Sinne may be knowen to be aliue first by the flaming desires of the heart and thoughts of the mind inordinately bent vpon things forbidden Secondly by the command and authority it holds ouer all the faculties and powers of the soule and body vsing them as seruants and executioners of the lusts of the
desire is to approoue himselfe to God without respect of the world how men will take it and he will constantly professe and practise though it be against his ease credit pleasure or profit The third thing propounded was the meanes of the new birth and howsoeuer the most men stand affected yet the truth of God is certaine and vnchangeable the ordinarie outward meanes to conuert a soule to God or make vs new creatures is the word preached we are borne againe by this immortall seed of the word as the Apostle Peter saith and the Apostle Paulis peremptorie in the epistle to the Romanes how can a man beleeue except it be by hearing of the word preached the inward meanes is the spirit of Christ which in respect of his working herein is called the spirit of reuelation of glory of loue of power and of a sound minde The vses follow And first all Gods seruants that haue felt the power of the word renewing them may greatly reioyce in the mercies of God to them and the rather if they further consider the priuiledge of their new estate for art thou a new creature then thou hast the benefit of a new couenant thou hast a new name vpon thee and a new spirit within thee to comfort thee to direct thee to confirme thee and to make intercession for thee thou hast new aliance a new father euen God the Father and new kindred with all the Saints both Iewes and Gentiles a new Prince and minister euen Iesus Christ new attendants the very Angels of God new wages and new worke a new commandement the rigor and curse of the Law being taken away new food euen Manna from heauen the word of life new signes and helps to guide thee in the way And when thou shalt die a new death not die as other men and a new graue or tombe wherein no carnall man lay thy graue being perfumed by the body of Christ a new way to heauen and a new Mansion in heauen what shall I say but conclude with the Apostle if thou be a new creature thou shalt haue all things new And therefore let all the holy seede the blessed of the Lord sing new songes of praise to God Secondly the consideration of the doctrine of the new birth may serue greatly for reproofe of the fearefull security of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion They looke not vpwardes to behold the angrie countenance of God nor to the times past to consider the millions of men that haue perished for want of the new birth nor within them to see the Image of God defâ—ced and the Diuell intrenched in strong holds for tentations and the conscience either awake and then the fier of hell is within them or a sleep and then they are in danger euery moment when it will awake nor doe they consider the time to come or thinke of those last thinges death iudgement and hell Oh the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne Now if any prophane spirit should aske mee where are any such men as I haue before described to be new creatures I would answere him they are not to be found in Tauerns Ale-houses play-houses cocke-pits beare-baits or such like but blessed be God there is a remnant a tenth one of a City and two of a tribe that are such as the Lord doth describe and wil be accepted of in Iesus Christ. Renewed in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good it is a singular gift of God to the elect to reueale vnto them the misteries of the Kingdome it is the beginning of eternall life on earth but wee must vnderstand that this knowledge here ment is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour he standes and wonders it is a knowledge that will transforme a man it is the experimentall knowledge of the virtue of Christs death and resurrection it is a knowledge will keepe a man from the euill way it is a knowledge will encounter euery thought and affection that exalts it selfe against the obedience of Christ it is a knowledge that is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hipocrisie The vse is to teach vs that as we would be assured we are new creatures so we should labour to be possessed of sound knowledge and to this end 1. We must stand vp from the dead and with-draw from wicked society else Christ will neuer giue vs light 2. We must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome 3. Wee must denie our carnall wisedome and become fooles that we may be wise 4. Wee must walke with the wise 5. We must begge of God a lowly and an humble heart for with the lowly is knowledge Lastly we must studie the Scripture and attend vpon daily hearing and reading for they are the only fountaines of true knowledge and wisedome Renewed The knowledge of the faithfull in this life euen after calling needes to be daily renewed For sinne makes a breach both in the heart and minde And Sathan plants daily temptations and obiects against the doctrin of God against which the minde needes new stoore of prouision out of the word for defence And our affections are wonderfull apt to loose sence and feeling and then there is no other way to recouer sence but by renewing contemplation And besides in asmuch as faith and repentance must be daily renewed therefore also must examination of life and meditation of Gods promise and grace be renewed also Finally we know but in part and successiuely and therefore ought continually to be growing and adding to the measure of the knowledge receiued This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renewed in knowledge 2. For great reproofe of that negligence is euery where to be found in omission of hearing or reading the scripture or vsing of other priuate helpes for knowledge 3. For instruction for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others since our owne knowledge is vnperfit And wee should learne to be wise to sobrietie and not thinke our selues able to iudge of euery doctrine or worke of God The Lord hath laide a restraint vpon vs and in this life we cannot attaine a full knowledge and therefore we should
and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge hee maketh intercession for them and for the stings of this ould serpent hee is a continuall brasen serpent they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted and his power dwelleth in them to be manifested in their weakenesse and he came into the world of purpose to dissolue the worke of the Deuill Thirdly are they dismayed with the sence of their owne weakenesses and ignorance why they haue such an high Priest as is touched with their infirmities and knowes how to haue compassion on the ignorant hee will not breake the bruised reed nor quench the smoaking flaxe Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God yea hee will be their consolation so that as their sufferings abounds his comforts shall abound also or if he doe not deliuer then hee makes a supply by giuing them better things out of the riches of his glory He is a husband to the widow and a father to the fatherlesse and as the shadow of the rocke in a weary land to them that are persecuted and driuen to and fro by the hot rage of euill men Lastly are they in the feare or in the danger of death Why Christ is all in all heere also for he hath ouercome death for them hee hath opened the way to heauen he hath destroyed him that had power ouer death he hath freed them from the wrath to come he hath begotten in them a liuely hope of a happy issue from the passage of death he is the first borne of the dead and hee will be the resurrection and the life vnto them What shall I say but conclude with the Apostle Christ is in life and death aduantage onely that Christ may be all in all to vs we must heare him we must beleeue in him we must deny ourselues and take vp our crosse and follow him and finally we must liue to him and die in him And thus of this eleuenth verse and so of the second part of the generall exhortation VER 12.13 Therefore as the elect of God holy and beloued put on bowells of mercy kindnesse humblenesse of minde meekenesse long-suffering Forbearing one another and forgiuing one another if any haue a quarrell against another euen as Christ forgaue you so also doe you There are three things requisite to holy life First the meditation of heauenly things Secondly the mortification of vice Thirdly the exercise of holy graces and duties Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto Now in these words and those that follow to the 18. verse he intreats of the third for he giues rules for the obedience of the new man and those rules are more speciall or more generall The more speciall rules are from the 11. verse to the sixteenth The more generall are in the 16. and 17. verses the one concerning the meanes of holy life vers 16. and the other concerning the ende of holy life ver 17. The speciall rules giue in charge the exercise of nine graces and in the setting downe of these rules I obserue 1. The Motiues to perswade to the obseruation of them and they are three the one taken from their election the other from their sanctification the third from the loue of God to them And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse 2. The manner how they be charged with these graces and that is noted in the Metaphor put on 3. The graces themselues and they are in number nine Some of them haue their greatest praise in prosperity principally as mercy kindnesse meekenesse humblenesse of mind some of them concerne the times of aduersity principally as long suffering and clemency in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Now from the coherence imported in the worde therefore diuers things may be noted 1 In that he prescribes the mortification of vices before the exercise of graces it shewes that till vice be mortified grace will not grow nor prosper the true reason why many men thriue no better in the gift of Gods spirit is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life 2 In that he rests not in the reformation of vices but prescribes also rules of new obedience it shewes that it is not enough to leaue sinne but we must bee exercised in doing good It will not serue turne for the husbandman that his fruit trees beare no euill fruit but hee will cut them downe if they bring not forth good fruit barrennes is cause great enough of hewing downe 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed for the attaining and exercise of euery holy needefull grace and duty he that hath true experience of the beginning of any true grace hath a true desire and a willing indeauour and a iust estimation of all grace For as he that repents of one sinne loues no sin so he that trauels in the birth of any grace desires all grace so farre as in conscience he knowes them to be required of God and in some degree except it be in the time of violent temptations or that the losse of the meanes occasion any deadnesse or faintnesse in the desires of the heart or that there be a relapse into some presumptuous sinne after calling 4 If this therefore carry vs to the former verse then we are informed that our indeauour after mercy meeknesse patience loue peace or the rest will neuer want acceptation with God And withall wee may take comfort if wee would seriously set about the practise of these though wee found many lets and doubts and difficulties yet Christ will be all in all to help vs and giue good successe Thus of the coherence The motiues follow and first of Election Elect Gods seruants are Gods elect and that both in respect of election before time and also in respect of election in time for the Lord hath in his eternall counsell chose them in Christ to the obteining of saluation to the praise of his grace And besides at sometime in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing
manner followes Put on viz as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so many be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renewed estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be heere noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne as well with clothes on his backe as with grace in his heart 2 How should the hearts of many smite them to thinke of it how they neglect this clothing of their soules with graces They euery day remember to put on apparrell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of cloathing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not wel fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowellâ— of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another which should teach vs to obserue and discerne the defects of our hearts heerein and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them 2 We may note heere that mercy is as it were the dore of vertue It stands heere in the forefront and leades in and out all the rest it lets in humility meekenesse patience c. Now in these words themselues I obserue 3. things 1 That mercy is of more sorts then one therefore hee saith mercies one mercy will nor serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needs many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects eyther the ignorance or other distresses of other men The mercy to the ignorant is eyther instruction in the things they should know or councell in the things they should doe Now his other distresses arise either from his actions or from his passions his actions are eyther against thee and so thy mercie is to forgiue or against others and so thy mercy is to admonish or correct Thy mercie towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2 Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercie will bee no better accepted with God then seldome praier we are bound to watch to the opportunity of mercy and we shall reape not only according to the matter but according to the measure of mercy 3 It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1 That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2 That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale 3 That there should be a Sympathy and fellow-feeling in the distresses of others These bowells were in Christ in Moses and Paul 4 That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy such as these God hath commanded it They are our owne flesh that need our mercy Our heauenly Father is mercifull yea his mercy is aboue all his workes yea he is Father of all mercies Mercy will proue that wee are righteous and blessed and that the loue of God is in vs and that our profession of religion is sincere and that our knowledge is from aboue and that we are true neighbors the right Samaritans God wonderfully accepts of mercy aboue many other thing and accounts what is that way done to be done as it were to himselfe Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our
the grounds of practise and promise concerning Gods mercie to their soules and their last saluation Seuenthly we should acquaint our housholds with the generall course of the Scriptures thus Timothy knew the Scriptures of a childe for an exact knowledge of all Scriptures was impossible for a child to attaine Lastly the things receiued by publike doctrine should be inforced and kept a foot in the family if any passe these bonds they intrude vpon the Ministers office and ought to feare Vzzahs curse and therefore as men should instruct and so auoid the common prophanenesse of the world in neglecting Gods ordinance so they should bee wise to sobriety and keepe themselues in all feare and humilitie within their owne line and measure Thus of Pietie The second thing required is a holy order of imploiment in all the members of the family in their mutuall labours for the good of the outward estate of it vnto the orderly performance of the Labours of a Family the fiue things are required First diligence Secondly peace else all sacrifice is in vaine Prou. 17.1 Thirdly prouidence it is not the hand of the diligent but his thoughts that bring abundance care is required not the care for successe for that is condemned Matth. 6. but the care for the duty Prou. 21.5 Fourthly retyrednesse They must keepe at home Seruants must not be stealing out of the Familie without leaue nor Masters leaue their standings Keepe thy foot from thy neighbours house Prou. 25.17 If a man cannot be found in the place of his labour he is like a bird that wandreth from his nest Prou. 27.19 Fifthly frugalitie in liuing within their compasse and not spending aboue their meanes they must make their Lambes serue for cloathing and the Goates for rent or hire of the field and the milke of the goates must bee sufficient for them and families and for the sustenance of the maides Prou. 27. vlt. It is not a good rule to make reason iudge of their needes or to propound vnto themselues I will spend no more but what I neede but they must looke to their meanes to spend according to that for ordinarilie their is not so little comming in but God can make it suffice or will himselfe send them supplie The third thing required is domesticall discipline Thus Iacob searcheth his house purgeth it of all Idols and superstitious monuments admonisheth his people of the feare of God Gen. 35.2.3 Thus Iob sacrificeth for his children Iob 1.5 Thus Dauid will ridde his house of slanderers liars apostates c. And so should we see to the reformation of abuses by admonition rebukes correction or complaints to the Magistrate or Elders of the Church the Father in his house is the keeper of both Tables The fourth thing is the right order of hospitality and respect of strangers and it stands in two things First in seeking by all meanes to bring Gods Ministers or seruants into one house that they might helpe vs and as as it were blesse and perfume our houses by their praiers counsell comforts admonitions c. Rom. 1.11 Secondly in prouiding that no strangers be admitted or permitted that will hinder Gods worship or any way the good of the family they must not be within our gates that will not ioine with vs to sanctifie the Sabbath in our dwellings Exod. 20. Yea if they bee disordered persons wee should vse them as the false Prophet That they may say thus was I wounded in the house of my friend Zach. 13. The Vse is First against the Papists and that principally two waies First in that they forbid marriage and so hinder the erecting of families to God Secondly in that they forbid knowledge to Lay people and so hinder the good gouernement of the Familie Secondly against great abuses euen amongst vs. There is that open prophanenesse in the most houses that if they searched with lights there would no praier reading of Scripture holy conference singing of Psalmes or instruction be found there but without light men may finde their houses full of swearing deceit lying false measures and waights and all kind of filthinesse to the singular detriment of the familie for hence it is that many families doe in vaine rise earely and goe to bed late and eate the bread of painefulnesse and sorrow for God for these sinnes will not build the house Sometimes this is plagued by open iudgements somtimes Gods curse secretly like a moath cats downe the prosperity of the house But alwaies all such families are very hatefull to God euen like the dens or cages of wilde beasts Secondly It may humble the best of vs if we search into our neglects ignorances and omissions of the many duties we should performe in our houses Thirdly for instruction to teach vs by praier to seeke a way of God for vs and our houses and to beseech God to build vs an house 2 Sam. 2.7.11.25 27.29 and by all meanes to labour to liue godly at home in the practise of pietie this is to bring saluation to our houses Thus our families would become as little Churches Rom. 16. 1. Cor. 16. Yea wonderfull hath beene the successe of this holy order in some families Thus the house of Dauid hath become as the house of God Zach. 12.8 Yea if we were thus carefull God would hedge vs and our families round about and all that we haue that Satan could not touch vs hee cannot breake Gods fence without Gods leaue Iob 1.10 Our Tabernacles would then flourish and stand long Prou. 12.7 and 14.11 Thus in generall of houshold gouernment or the order generally belonging to the good estate of all the members Now I come to consider each member in the Family and the Apostle deuides them into three couples The wife and the husband the childe and parents the seruant and master Doctr There are two reasons why the husbands and wiues are charged in the first place viz. First because that in this order they were thus instituted of God he first made man and wife and in the order of nature these first found the Familie and so the Apostle keepes the order of nature and the first institution Secondly because the good behauiour of the inferiours in the Families lieth much in the good example of the husband and wife if they be filthy wastefull or blasphemers vsually their children and seruants are so and many times it holdes in the contrarie for their good example either maks the family in imitation grow like them or at least it restraines much euill Qu But why is the wife first appointed to her dutie before the husband Answ Because in the order of the Family she must first mend before the husband howsoeuer before Gods iudgement seat they shall be tried equally in domesticall behauiour if shee would haue her husband reformed of wickednesse or ill dealing she must first mend her selfe Thus of the generall consideration Wiues be subiect to your husbands as is comely in
owne soules assures vs of forgiuenesse of sinnes makes the heart cheerefull and stedfast It shewes vs life righteousnesse and glory and we shall reape after the measure of mercies both in this life and at the last day Onely in shewing mercy wee must looke to diuers rules it must bee holy mercy not foolish pitty as Magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse Magistrates vnder the pretence of mercy they spare the punishment of drunkennesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer goe to heauen they are guilty of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercy vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement 2. Thy mercy must bee speedy mercy thou must not say go and come againe to morrow if thou canst do it now 3. It must be of goods well gotten God hates robbery for burnt offering 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2 The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnesse that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dewe it is quickly dried vp But the world is full of vsury and cruelty and oppression the world hath almost as many wild beasts and monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernours also Oh the bloud-guiltines of many monsters rather then ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speake of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth Oh what summes of money are spent vpon haukes hounds cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them and the Lord takes the wrong as done vnto himselfe their cry shall not bee heard nor their fasting nor sacrifice accepted and God will spoile their soules and iudgement mercilesse shall be to them that shew no mercy Thirdly this doctrine is exceeding comfortable too for heere is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needs be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy Thus of mercy Kindness The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert and kindnesse is one of the things wee should approoue our selues by Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberality and preuents 6. It loues brotherly fellowship The vse may bee both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing since religion requires curtesie as well as piety wee should labour to bee vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad alike no nor of all good alike in the measure of manifestation nor hath it an opennes in vnaduised communicating of secrets to all nor a lightnesse of familiarity in contracting an inward friendship without due respect of the disposition and conuersation of the parties Thus of kindnesse Humblenesse of mind I shall not need to shew that humility or this humblenesse of mind is required For it is plaine in the text but rather I would consider what it is and then make vse of it And first I consider of it negatiuely by shewing what it is not It is not sillinesse arising out of the ignorance of a mans place or gifts nor is it any carelesse disregard of a mans selfe nor euery abasing of a mans selfe for wicked men to compasse their ends can humble themselues to hell p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body thus it was no humility to forbeare touching tasting handling or vpon pretence of vnworthinesse to imploy the Kings sonne to bring in mediation of Angells or Saints as inferiours in the court Nor is it complementall curtesie for we see that may be in greater exactnesse in men and yet monstrous pride and malice bee lodged in mens hearts Nor is it any counterfet submissiuenesse as when some men scorne to refuse offices and yet fret afterward when they go without them or else refuse of purpose to be the more importuned Nor is it humblenesse of mind to be with fretting complaining