to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
is brought vnto them in the reuelation of Iesus Christ And since they are in so happie an estate they should alwaies reioice and let their moderation of minde be knowne to all men being in nothing carefull but in all things making request vnto God with praiers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God Secondly we should exhort one an other and prouoke one another to loue and goodworkes and not forsake the fellowship of the Saints praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that wee might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the saints Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together 〈◊〉 Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit â—nd power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words the word forgiuing as it is in the originall signifieth to acquit them gratis and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgâ—â—en for either it is a Senecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who 〈◊〉 after forgiuenes are maruellously troubled with the flesh and the wicked â—â—oanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them â—â—pentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now it God forgiue a man he will certainely giue his good spirit to mend his nature and clense him from his sinne 3 That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholie neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnesse of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carâ—lâ—sse multitude and by the entertainment of false opinions about it as that it need not be sought or cannot bee knowne or hereafter will be time â—nough to inquire or else men are conceited in false acquittances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in scripture or that their ciuill course of life or their workes of mercie or pieâ—ie will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2 Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainly we pay it not besides the word notes that it is freely done as hath been shewed before 3 Shall we not be stirred vp to seeke forgiuenes of sinnes Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes Answ. 1. Thou must forgiue men their trespasses 2. Thou must acknowledge thy sinnes 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins 5. Thou must bewaile thy sinnes and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse This Verse and the next containe the seuenth reason of the dehortation it is laid downe in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus it the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfullie to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our necks till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14 by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a
two things may be obserued First wee had neede to be often vrged and put in minde and stirred vp to seeke knowledge wee are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept Of our selues there is none of vs haue any great minde to vnderstand or seeke after God or if wee begin we soone leaue off to vnderstand to doe good and some of vs are so wayward and wilfull that wee know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned wee must still be industrious to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith and it keepes downe corrupt affections and in what measure we retayne our ignorance we retayne feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines First that wee must increase in knowledge else that wee haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of Gods Image and therefore of great both necessitie and honour If men be neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life the preuayling of sinne in the life of the Iewes was caused by the preuayling of ignorance Therefore there is no mercy nor pietie in the Land because there is no knowledge of God in the land God shewes his righteousnesse to them that know him And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this Knowledge More particularly three Questions may be here resolued Quest. 1. What are the letts of increase Ans. There are many letts 1. Ill opinions about knowledge as that it is vnprofitable vnnecessarie c. 2. Abuse of our Callings 3. The loue of other things 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what hee wants 6. Presumptuous sinne as it hinders other graces so it casts men behinde-hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrours 8. Internall euils nourished as lust euill thoughts passion c. Quest. 2. How may we know when wee increase in knowledge Ans. We increase in knowledge 1. If wee increase in the affection to any vse of the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If we grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest. 3. What must we doe that wee may increase Ans. Wee must obserue these Rules 1. We must practise what we doe already know 2. We must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobrietie 3. We must redeeme the time and watch to all the opportunities for the vse of the meanes 4. Wee must vse the world as if wee vsed it not 5. Wee must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence 6. We must minde our owne way Lastly wee must vse Gods ordinances and all of them and without interruption constantly and chearefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes for the first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How hee is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What wee must doe that wee may know God God is made knowne 1. in his Sonne in Christ God is as it were visible 2. By his Spirit 3. By his word both by the testimonie it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things or in his particular workes as the founding of the Earth the hanging of the Clouds the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answearing of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements 2. All that heare not vs 3. All Persecutors 4. All that honour not such as feare God 5. All that deny the Natures or Offices of the Sonne of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all
may hide the Gospell from them Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortality and life is not yet brought vnto light besides the transplendencie of the doctrine it selfe is such as exceedes the capacitie of the most Quest. But how comes it that euen the godly themselues in all places attaine to so small a measure of knowledge in the Gospell Ans. There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which beeloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses are for Reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenes of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby be informed concerning the necessitie of preaching the greater the Mysterie is the greater neede of laborious and studious men that are thereunto set apart to make manifest those secrets of the Kingdome for this is the appointment of God our Sauiour that by preaching committed to certaine men thereunto sanctified as the Apostle saith the word promised before the world beganne should be manifested in due time Thirdly this should teach vs diuers duties 1. Let euery man account of faithfull Teachers as the Ministers of Christ and such as dispence the Mysteries of God 2. Wee must bring Faith to the Gospell else it will not profit Reason and Sense are no competent Guides or Iudges in these diuine Mysteries And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures for the triall of his Elect and for the exercise of their obedience in beleeuing as well as in doing 3. As wee should bring a resolution to beleeue Gods word in all things though it be neuer so contrary to sense and to common reason of the world So when the Lord doth reueale his Promises and Statutes to vs wee should hide them in our hearts as great Iewels and worthy Treasures meete to be kept in our secretest remembrance and the very bowels of our Affections 4. This Doctrine vrgeth the necessitie of obseruing the rules of preparation and to this purpose wee may finde fiue things charged vpon vs all drawne from this consideration of the Mystery of the Gospell First wee must be sure wee he turned to the Lord by true repentance for till then the vaile cannot be taken away though the word were neuer so plaine in it selfe yet wee cannot discerne it by reason our vnderstandings are couered with a vaile and no man can looke vpon this bright Sunne till his eyes be annointed with eye-salue Secondly in as much as the Booke is sealed with seauen seales and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation saue onely the Lyon of the Tribe of Iudah which is also the Lambe slaine hauing seauen eyes which are the seauen Spirits of God therefore in acknowledgement of his wisedome and power we must goe vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly we must remoue letts for if it be a mysterie in it selfe wee had not neede to bring hardnesse of heart with vs or worldly cares or troubled affections or a sluggish spirit or preiudicate opinions or inordinate lusts or any such impediments Fourthly wee must bring with vs the loane and aduantage of former doctrine communicated to vs for to him that hath for practise and increase shall be giuen but from him that hath not for imployment and conscionable vse shall be taken away that which hee hath Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in and the conscience is then pure when it is purified by the bloud of Christ and doth daily excite the desire of puritie of heart and life bearing with the loue and liking of no sinne Ministers also must here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not onely be cleane themselues by holinesse of heart and life but must in compassion to the People and the holy feare of the Maiestie of Gods truth and presence teach with power frequencie perspecuitie authoritie and since the Lord hath made them his Stewards of his Mysteries and holy Iewels and Treasures it is required of them that they be faithfull both in applying them to the right owners and in setting them out according to their truth Lastly the meditation hereof may serue for singular comfort to all those that finde mercy from the Lord in the reuelation of his Mysterie blessed are their eyes that see it and their eares that heare it They are more happy then many millions of men besides Hid since the world beganne and from ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these words is diuersly accepted sometimes it is translated from Eternitie as Psal. 52.1 The goodnesse of the Lord hath endured from all eternitie as Beza thinkes writing on Luke 1.70 sometimes Since the world beganne as Luke 1.70 Acts 3.21 sometimes it signifieth but of old or a long time agoe as the Hebrew word which is thought to answere it is rendred Psal. 119.52 somtimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Ephes. vlt. there is such a phrase as this Glory to God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be rendered vnto or throughout all the generations of the world of worlds that is of the world to come And 2 Pet. 3. vlt. hee saith glory to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is henceforth to the day of eternity There is vnto man two worlds the one begins
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
mercilesse men shall then haue iudgement without mercy All whoremongers and adulterers and all that defile the flesh God will be sure to iudge a fearefull looking for of Iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth How sure doe ye suppose shall his punishment be that doth despight the spirit of grace by which he was sanctified all those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be O man thou art inexcusable that iudgest another man wherein thou art guilty thy selfe For the Iudgement of God must needs be in truth against such as commit such things especially if men grow masterlike in censuring it will increase to greater condemnation all gotes or vnruly Christians that will not be kept within Gods fence that is will not be ruled by Gods ordinances and ministers shall be separate in that day from Gods sheepe and as a people accursed to be cast into an vnauoidable fellowship with the diuell and his angels all hypocrites that say and doe not or doe all their worke to be seene of men and take Gods couenant into their mouthes hate to be reformed how shall they escape the damnation to come all wicked men with their scant measure and deceitfull waights and wicked ballances shall neuer be iustified in the day of the Lord. what shall I say it were too long to proceede to reckon all and it is a short labour to conclude with the Apostle no wantons nor drunkards nor railers nor extortioners nor theeues nor wrathfull persons nor gluttons nor idolaters nor iesters nor filthy talkers nor fearfull persons nor liers nor any that louelies shall be able to stand in the day of Christ but shall be shut out of the Kingdome of Heauen and cast into the lake that burneth with fire and brimstone And thus of the vse for terror Secondly vpon the meditation of this last iudgement diuerse lessons for our instruction are inforced First it should restraine vncharitable iudging and censuring one of another for lesse matters especially for things indifferent Who art thou that iudgest another mans seruant he standeth or falleth to his owne master Christ is the Lord of quicke and dead And therfore why dost thou condemne thy brother or why dost thou despise thy brother for we shall all appeare before the iudgement seat of Christ ' In as much as the Lord Iesus Christ will iudge the secrets of all hearts and giue a iust triall to the actions of all men why should we forestall his iudgement or in doubtfull matters arrogate to our selues this honor of Christ if we could consider that we shall then euery one giue accounts vnto God for himselfe we should find worke enough to doe to looke to our owne score Let vs not therefore brethren iudge one another any more Secondly are there any matters of difference amongst vs let the saints iudge them and end them God will be contented to put his cause to them at the last day for we know the Saints shall iudge the world and therefore why should we refuse their arbitration Thirdly it should order and moderate our sorrowes for our dead friends We should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him We shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore we should comfort one another with these words Fourthly this summons to iudgement giues a dreadfull warning and admonition to the world euen to all men euery where to repent Inasmuch as God hath appointed a day wherein he will iudge the world in righteousnesse by the man whom he hath appointed wherof he hath giuen an assurance in that he raised him from the dead Woe will be vnto vs if that day come vpon vs vnawares before we haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill waies It is an vnsearchable compassion that God shewes when he offers vs this mercie that if we will iudge our selues we shall not be iudged of the Lord in that day And it will on the other side excessiuely incense his wrath when hauing such grace offered we neglect it and death and iudgement find our sinnes both vnremitted on Gods part and vnrepented on ours Fiftly Seeing all these things must be dissolued how should it fire vs and daily quicken our dead and drowsie spirits to a constant care of all possible holy conuersation and godlinesse vnles we would discouer our selues either to be Atheists that mocke at the iudgement to come or men giuen to a spirit of slumber that in soule sleepe it out and will not consider our latter end Seing we are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since we haue all receiued some of Gods talents and gifts in our seuerall places let vs be carefull to approue our selues to be good seruants and faithfull such as can returne them with aduantage least the portion of the seruāt that hid his masters talents in the earth fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption and since he shall come as a thiefe in the night euen in the hower that we thinke not let vs therefore watch and be ready alwaies carefull and diligent sighing and groaning longing and praying hasting to and looking for this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ. Thirdly this may be a singular comfort to all mortified and penitent christians they may lift vp their heads and reioice with ioy vnspeakable and glorious For the Lord shall then come to be glorified in his saints and made maruellous in all them that beleeue Ob. But the terrour of the day may amaze a christian Sol. There is no sparke of terror in this doctrine to a godly mind For what should he feare if he either consider the fauour of the iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and caries a most brotherly affection and will he condemne his owne brethren he is their head and hath performed all the offices of a head vnto them and can he then faile them when they haue most need of him nay it is he that hath been iudged for vs on earth and will he iudge against vs in heauen what shall I say he died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will he faile vs in the last act
securly sinne and wallowe in all filthy abhominations they shunne Gods house for the most part and liue without any conscionable subiection to any ministery Such was the prodigall sonne and such are our common swearers drunkards and vncleane persons nay they goe further for they speake euill of their fathers house and slander their owne mothers sons Now the other sort liue in their fathers they come to heare and receiue the sacraments they are there at bed and bord but yet they will doe what they list They will not bee perswaded by the word spirit or seruants of God And so they are children of vnperswadablenesse they will not beleeue their fathers threatnings or promises and so they are children of incredulity they will not conforme themselues to their fathers will and so are called children of disobedience Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornesse so are they children of wrath by Gods iustice And if they continue thus they may proue children of perdition Qu. But how may the children of disobedience be knowen Ans. We may gather signes either from the consideration of these words or from other scriptures From these words two waies first he is a child of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmity to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imploiment after the rules and proiects that are hatched by the flesh or sathan To be a child to sinne that is to be ruled and mastred and led by it to be as it were at the command of lust and corruption that is not in a child of God standing in vprightnesse Secondly the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods words or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a child of disobedience Further if we marke the coherence in the second Chapter of the Epistle to the Ephesians v. 2. compared with the first we may easily discerne that a child of disobedience is dead in trespasses and sinnes His soule can he at rest though he be guilty of neuer so many sinnes Cast a mountaine on a dead man and he will not complaine or aile any thing and sure it is a notable signe of a child of disobedience to be guilty of a multitude of sinnes and yet to be sencelesse vnder them to be able to goe from day to day and week to weeke and month to month and neuer to aile any thing for any sound remorse he finds for his sinne Especially when men are at that passe that the Prophet Ieremie complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne Qu. But may not the wrath of God come vpon his owne children Is God neuer angry with his owne seruants Ans. God may be angry with his owne people For when the Prophet Dauid saith his anger endureth but a moment he implies that God then will be angry And in the 89. Psalme though the Lord saith he will not take away his goodnesse and his mercie yet if they keep not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes And thus he is angry with them sometimes for their couetousnesse sometimes for their carelesse worship sometimes for vnworthy receiuing sometimes for their losse of their first loue but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference between Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only For they are deliuered from the wrath to come for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning And in another place he saith he will not alwaies chide neither wil he keepe his anger for euer And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnesse When a child of God falleth he is sure he shall rise but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two waies For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may be able to beare it And the Prophet Esay sheweth that the Lord hath great care least by contending ouer long with his people the spirit should faile and the soule which he hath made And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities But as a father pittieth his children so the Lord pittieth them that feare him But now with the wicked it is much otherwise For the Lord neuer askes what strength they haue to heare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke God and work righteousnesse they may hold out to beare
the crosse for the Lord will meet them in the vse of the meanes to the great ease and ioy of their hearts Excellently speaketh the Prophet Dauid vnto the Lord acknowledging this point when he said Thou answerest them O Lord our God thou wast a God that forgauest them though thou tookest vengeance of their inuentions And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them For their God will heare them And herein also the Lord reserueth his mercies from the wicked So as when they fall they haue no assurance of rising nor is the Lord carefull to lighten their darknesse I meane they haue no promise for it For if the Lord shew them fauour if they repent not it will make them more vnexcusable and their iudgement the heauier Thirdly it differs in the end For the end of Gods wrath on his owne seruants is their good and saluation They are iudged that they might not perish with the world And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousnesse In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessells of wrath and all tends to the â—itting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their wilfull impenitency to declare his iustice vpon them All these their differences are notably exprest by the prophet Esay in his 27. and 28. Chapter For he sheweth that the Lord is a carefull and wiâ—e husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow so is it with the Lord hee doth not continue still plowing with long furrowes vpon the backes of the righteous When he hath plowed vp the fallow ground of their hearts he will not still goe ouer them to breake the clods that remaine but hauing once made himselfe a furrow he will sow and not plow And for the second the Prophet seriously expostulateth with such as should any way incline to think that the wicked and the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him as if he shold aske hath the Lord plagued Israel as he plagued those that were enemies vnto Israel and then he shewes this difference that when the Lord came to visit Israel he contended with him in measure and smote him in his bunches whereas when God smites at a wicked man he smites at the root and after many blowes he will continuly haue him downe And for the least difference the Prophet shewes further that by this shall the iniquity of Iacob be purged and this is all fruit to take away his sinne As if he would plainly affirme that God meant so to cast Israel into the furnace as nothing should be left but the drosse his purpose was therefore to afflict him that he might medicine him against his sinne And thus of the sixt verse Verse 7. In which ye also walked sometime when ye liued in them These words containe the second reason to inforce the mortification of vice and it is taken from their owne experience as if he would say ye haue liued a long time in these corruptions sinnes therefore it is sufficient that you haue spent the time past in these lusts of the Gentiles it is high time now to abandon them besides you should remember the misery you liued in by reason of sinne and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes From the coherence and the generall consideration of the whole verse diuerse things may be briefly noted First that the knowledge and meditation of a mans misery by nature is a good medicine to kill lust and couetousnesse The Apostle like a wise physition vseth here the counsell hereunto as a principall part of his direction For in that he puts them in mind of it it shewes that they should mind it by themselues much more For not only it will shew that these sinnes did then abound but the very thought of such a wofull estate will beate downe kill by degrees the vitious inclinations of nature vnto such sinnes Secondly in that the Colossians can beare it to be told of their sinnes past it giues vs ocasion to take notice of this for a truth that where a man hath soundly repented of any sinne he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning iâ— It is a notable testimony that a man hath not truly repented of sinne when he is so impatient and vnquiet in the mention or remembrance of sinne If a man haue a wounded arme while it is vncured the least touch of it makes a man start and crie out but when it is whole you may gripe it hard and yet he aileth nothing at all So is it with our consciences in matters of sinne They are but in a miserable case that rage and freâ— and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say to what end doth the Apostle so often put them in mind of their sinfulnesse and misery past I answer he doth it for great reasons For the more men thinke of their misery by nature the more it quickneth to a sence and admiration of Gods mercy that hath drawen them out of such a wretched estate Besides it is a notable meanes to keepe a Christian humble and to make him watchfull ouer a nature that by lamentable experience hath been so prone to sinne and it serues to stir vp Christians to a more eager desire and diligence in vsing the meanes to aduantage them in knowledge and grace T is now time to redeeme the time that hath been so long lost And it will make a child of God industrious in Gods work seeing he hath spent so much time in the seruice of the diuell the world and the flesh And further it helpes a man to some measure of patience and meeknesse and compassion in dealing with the sinnes of other men considering that he himselfe hath been vnwise disobedient seruing the lusts and diuerse pleasures c. And lastly as was before noted it serues to kill the daily lusts that may bud and sprout out after calling Now concerning the remembring of the sinnes of others we must know the Apostle had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioined to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remember others of their estate past if it may stir them vp to thankfulnesse or if it may further them in humiliation for new
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
Act. 17.26 2. The times will not bee alwaies faire there are perillous times times of sorrow anguish sicknesse tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a little while with men There is a prime of a mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the Kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitie Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with little or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But indeed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnesse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leisure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with worldly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imploiment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imploiment in reading hearing conference mortification mercie c. Thus of wise conuersation Let your speech be gratious alwaies and pondred with salt that ye may c. Godly communication is heere exhorted vnto and for order heere is a precept Let your speech c. 2. the end of the precept that ye may know how c. In the precept concerning our speech obserue 1. the properties of speech which are two 1. they must be gratious 2. poudred with salt and then note the continuance how long the precept is in force and that is alwaies In generall wee so heare that we must looke to our words aswell as our workes and therefore they are far wide that say their tongues are their owne who shall controle them Psal. 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for triall for if God make vs new Creatures hee giues vs new tongues and if he turne the people to him by true repentance he doth returne vnto them a pure language Zepha 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this mans religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a â—lat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and Laborers he dislikes it in Masters and Parents aswell as in Children and Seruants it is as ill for the Master to spend his time in idle talke c. as for the Seruant Gracious Our words may be said to be gracious 3. waies First if we respect the cause 2 If we respect the subiect 3 If we respect the effect In respect of the cause good words are well said to be gracious 1 Because they flowe from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by but it is the God of nature that of his free grace giues vs good words 2 Our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carrie still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ 3. Our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers yea gracious words are faire words and faire words are first gracefull words wordes of thankefulnesse 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words 4 Wholesome words not filthy rotten communication Vse is for reproofe And men sinne against this exhortation 1 by omission of gracious words But 2 they do worse that vse euill words And 3 they are worse then the former two that vse their words to speake against grace and gracious courses But they are worst of all that loue euill wordes euen the wordes that may destroy either their owne soules or the soules of others 2 Heere is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by praier or to men in conuersing with them and to this end first we must pray constantly and conscionably to God to giue vs gracious wordes Secondly we must get the law of grace into our hearts yea we should striue to be examples one to another not onely in faith and conuersation but in words also and if all Christians are charged to vse gracious speeches much more ministers they should speake the words of God they should keepe the patterne of wholesome words and stay all vaine babblings which increase to more vngodlines and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse
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
Taker to vsury Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamilitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their prayse-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish Traditions ouer-flow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to be obserued for the manner of performance of it There are many reasons scattered in Scripture to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of thankes As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the faith Secondly if men in all things let their requests be shewed vnto God with giuing of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace
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
should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercie of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces or an enduring contentment arising from the hope of a better life without the hearing of the word of GOD Quest. But tell vs distinctly what good shall men get by hearing of Sermons Answ. Many are the singular benefits come to men thereby First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-hart of man is here tamed melted and made to tremble Esa. 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Ephes. 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eyghtly Christ here comes to suppe with men Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is here or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa. 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 The vse of this point is First for instruction Let him that heareth heare yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and haue not heard them Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more be heard amongst vs. Whiles men lye sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duly waigh without shifting and preiudice these propositions viz that the hearing of the Word is the ordinary meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they can not enter into the kingdome of God Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatened them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them eyther the Preacher is too terrible or he is too comfortable If Iohn fast he hath a Deuill if Christ eate he is a glutton Secondly Some heare and are scandalized Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables Fourthly Some heare and their mouthes make iests while their hearts goe after their lusts they heare and mocke Fiftly Some make the Auditory of Christians the study of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine Seuenthly Some will heare if he speake of this world He is an excellent Preacher that in their vnderstanding giues them libertie and sowe pillowes vnder their fleshly and worldly elbowes Eyghtly Some heare fearfully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israel were to come nere the Mount Ninthly like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinfull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by heering Sermons and comming to Church they can asswage the trouble of their minds and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe Thirdly Some heare and say God forbid It is pitty it
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
them Vers. 8. From the generall consideration of all the words I obserue First it much matters to the efficacie of the doctrine what the Ministers be he that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw vvith others Fourthly hee must consecrate his seruice to God and the Church Fiftly hee must be faithfull And lastly one that will loue his people Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughty pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuy sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust prayses for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors Ministers of the Spirit Gods Stewards Candlestickes the mouth of Christ Starres Angels and many other titles of dignitie From these words as yee also haue learned of Epaphras I obserue First that if men would be effectually wrought vpon by the word they must plant themselues vnder some setled Ministery they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neyther the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministerie of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many poynts they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humerous men would then be ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples mode stand humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods Seruants in this life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaymed to be the best part of a Kings title Psal. 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to be Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can onely purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision sometimes to Magistrates yea sometimes to Women sometimes to a speciall calling or sort of Church-officers sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painfull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that he that receiueth one of them in Christs name shall not be without his reward Besides Christ saith of them that where hee is there shall his Deacon or Seruant be and his father will honour him though the world doe not Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly we may see what power these Deacons haue Mat. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice Secondly they must follow their Master Christ in doctrine in life and in sufferings Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle Thus
thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts or for temporall things onely or chiefely besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to be noted that men may be deceiued about the successe of Prayers for the decree for our succours may goe forth at the very beginning of our supplications though the knowledge of it be not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes he heareth to grant the very thing wee desire sometimes he heareth and granteth and giueth not the very things we desire but that which hee holds to be best for vs and for the distresse wee are in so hee was said to heare CHRIST Heb. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may proue vs that our faith may be the more kindled that his benefits may be more sweet when they doe come and that wee may know by the want that it is his gift when they are bestowed and that wee may be more carefull of the good vse of his graces gifts and benefits when wee haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues In this place I consider in this poynt onely two things First the kindes of prayers for others secondly the sorts of persons for whom wee must pray For the first I obserue here in the originall two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation Prayers and Desires as I take it all the sorts of prayers for others may be referred to these two heads and these two differ not so much in the matter as in the motiues to prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers are such suites vnto God as we are vehemently moued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Desires are all suites vnto God arising from the deepe sence of mans estate eyther in dangers wants or blessings and vnder this kinde may be placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are eyther Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are eyther complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sinnes or lastly Thankesgiuings for Gods mercies and blessings Secondly to the Question for whom wee must pray It is shortly answered 1 Tim. 2.1 for all men excepting dead men or such as sinne vnto death or such concerning whom the will of God is reuealed for their perdition as the Man of sinne so as also by all men wee vnderstand all sorts of men not all the particular men of euery sort for wee may not desire saluation for all the men that God hath made vniuersally considered seeing the counsell of God is vnchangeably past concerning reprobates but that which in this Text is principall is that Ministers and People must pray one for another Ministers must pray for their People thus doe the Apostles in euery Epistle yea Samuel saith God forbid I should cease praying â—or you as if hee knew it to be a detestable thing for a Minister to be so retchlesse or carelesse as eyther not to pray or not to continue to pray for his people The people must also pray for their Ministers and that especially for these things that God may deliuer them from the rage of the disobedient and the practises of their enemies that God would open their mouthes and giue them vtterance with a fitnesse to discouer the secrets and mysteries of Christ and that their Gospell may runne and grow both in efficacie and credit yea in as much as they labour about sauing other mens soules the people should by prayers labour to further the saluation of their Ministers Wee cease not Note First he that loues the people of God truely loues them constantly Secondly that a heart truely sanctified is much in prayer cannot giue it ouer It is a wofull thing to neglect prayer but how cursedly miserable is their case whose hearts rise against prayer and cannot abide it but persecute it in others Thirdly the not ceasing in prayer hath in it constancie and perseuerance in prayer and teacheth that as wee are bound to pray so are wee bound to perseuer in prayer yea if wee must not cease to pray it implyes first that wee must pray in all places secondly that wee must watch to pray thirdly that wee must beleeue and hope wee shall obtaine what wee pray for fourthly wee must not appoynt God eyther time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite or if any of them be wanting there will not be constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words Obiect But to pray without ceasing is to be tyed to vse idle repetitions for how can men be furnished and finde matter to pray so often and so much Sol. A Christian is furnished many wayes with needfull occasions of continuall prayer First hee is tyed to a daily Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of prayse and prayer Thirdly as his knowledge encreaseth by the vse of the meanes he findes an increase of matter to driue him to prayer and make him pray better Fourthly new infirmities breaking out in himselfe and others and that daily giues an occasion to renue his suites to God Fiftly the Creatures and his callings must be sanctified by the Word and Prayer Sixtly varietie of crosses breaking in vpon him giues him cause to runne to God for the sanctifying or remouing of
repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his owne conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest. But letting the Papist goe what is it to walke worthy of the Lord Ans. It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if wee would walke worthy of the Lord. In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his loue as wee forget not his presence And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit and according to the Spirit 3 Wee must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feete from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
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
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
thankefulnesse for what wee haue Now such men as are borne of God by regeneration as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it Rom. 8.15.16 Gal. 4.6.7 They are seperate from sinners they cannot delight in the workes of darknesse or in the wicked fellowship with workers of iniquitie they hate vngodly company c. They haue consolation and good hope through grace Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God They honour God with great honour and tender his Name more then their owne credits they worship God not for shew or with the adoration of the lips and knees onely but in spirit and truth They labour for the meate that perisheth not and esteemes it aboue their appointed food Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof we haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ Yea it should teach vs patience vnder and a good vse of all crosses Thirdly to be willing to dye and commend our spirits to God that gaue them seeing in so dying wee commit them into the hands of a Father This made Christ willing to dye and this should perswade with vs also Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High If hee be our Father let the light of our good workes shine before men that they may glorifie our Father Herein is God the Father glorified that wee beare much fruit Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish None is able to take them out of his hand Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace he will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes Who hath made vs fit Doct. Wee are neyther naturally happy nor vniuersally so not naturally for we are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ dyed for his sheepe onely for his Church onely not for the World And therefore when the Scripture saith Christ dyed for all men wee must vnderstand it first in respect of the sufficiencie of his death not in respect of the efficiencie of it Secondly in respect of the common oblation of the benefits of his death externally in the Gospell vnto all Thirdly as his death extendeth vnto all the Elect for all that is for the Elect. Fourthly for all that is for all that are saued so that none that are iustified and saued are so but by the vertue of his death Fiftly for all that is for all indefinitely for all sorts of men not for euery man of euery sort Lastly hee dyed for all that is not for the Iewes onely but for the Gentiles also Qu. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit An. No for Nicodemus was circumcised yet not as then fit for heauen and Simon Magus was baptised yet perished in the gall of bitternesse and many of the Israelites were signed with the same Sacraments of righteousnesse and yet were destroyed with fearefull plagues the Pharisees were baptised with Iohns Baptisme and yet in great danger of wrath to come There are fiue sorts of men that liue in the Church that are not made fit First such as are in heart disioynted so as indeede they care for the doctrine of no Church and thus Atheists and Epicures are vnfit Secondly such as are in heart fastned to a false Church though in shew they be members of the true thus Church-Papists are not fit Thirdly such as receiue Religion and care for it but onely as it may fit the humours of such as are in authoritie and may serue the currant of the present times and thus temporising Politicians are not made fit Fourthly such as admit some parts of Gods worship and stand in professed enmitie and dislikes of the iest and thus the common Protestant of all estates and degrees they thinke if they come to Church to seruice and be no Papists it will serue turne though they neglect yea contemne yea commonly despight Preaching priuate Prayer true Fasting religious Conference and Fellowship in the Gospell Fiftly and lastly among the better sorts that are hearers and constant hearers there are many not made fit for the Kingdome of God for many hearers rest in an Historicall Faith and externall righteousnesse eyther betraying the seede by suffering the Fiends of hell those inuisible fowles of the Ayre to take it away or choking the seede by worldly cares or if they get a taste of the good word of God and of the powers of the life to come by their wicked reuoults and backe-slidings they shew themselues not fit nor worthy the Kingdome of God Who. Doct. God onely can make men fit for his Kingdome he onely can rescue vs from the power of darkenesse and Sathan it is hee onely is the Lord of righteousnesse it is hee onely that can pardon our sinnes it is hee onely can heale our rebellions and take away our iniquities hee onely is the fountaine of all inherent holinesse he onely is stronger then all to preserue vs to the end and crowne vs with glory Made fit The word may be rendred eyther made fit or worthy so it be vnderstood of the merit of Christ imputed to vs in whom onely wee are worthy of heauen
resolue that we are not our owne men any more to doe what wee list Neyther ought wee to be seruants of men Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or superrogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many wayes comfortable it is a comfort 1. That sinnes may be remitted 2. That this remission may be applyed particularly thou maist haue it and keepe it for thy selfe 3. That if our sinnes be once forgiuen they can neuer be laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes 5. That where God forgiues sinne hee heales the nature where hee iustifies hee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but GOD neuer forgiues any man but hee giues him a new heart also 6. That where God forgiues the sinne hee forgiues the punishment also Lastly that by remission of sinnes wee may know our saluation Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many wayes first all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God which the word couer importeth it sets the Soule in debt it seperates betweene God and vs and hinders good things from vs it defiles it remaines vpon Record written with a pen of iron and with the poynt of a Diamond it causeth all the disquietnesse of the heart it is the cause of all Iudgements It brings death Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans. He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen Secondly he must search out his sinnes by the Law and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luke 4.18 1 Iohn 1.9 Hos. 14.3 Zach. 12.12 to the end 13.1 Thirdly vvee must take heede of the sinne against the holy Ghost which beginning in Apostacy is continued in Persecution of the knowne Truth and ends in Blasphemy and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart vnto the ioyfull application of the Comforts of Gods Loue continued in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnes to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission Seauenthly hee must amend his life and belieue in Iesus Christ Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1. To God Vers. 15. 2. To the vniuerse or whole World Vers. 15.16.17 3. To the Church Vers. 18.19 c. In all the Verses in generall may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. proue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19 24. Iudg. 2.1.4.14 Psal. 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40.3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos. 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud wee are redeemed Howsoeuer hee appeared in forme of a seruant yet he exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger Brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by vvhich the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth GOD by similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the morefull vnderstanding hereof it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those â—hat haue their hearts wakened after this losse doe vsually feele a strong conflict of terrors the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sense of Gods fierce anger and in many of these their terror is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargie with the rest of the ill effects before in common propounded Secondly a distinction must be made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their falls makes them wonderfull vile before the world the mouth of euery beast will be open to raile against them wicked men will keep the assise for them yea the banks of blasphemie in wicked men will be broken downe so as they will with full mouth speake euill of the good way of God besides it cannot be auoided but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe we must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those falls with satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest. But doe all these come alwaies for sinne Answ. Not alwaies but where sinne is presumptuous they doe 2. Quest. But doe all these things befall all such as fall into presumptuous sinne Answ The iudgments of God are like a great depth and he afflicts how he will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest. But are these things found in those that loose their stedfastnes by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and be in this danger to fall into so euill an estate Soint Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then a Prince because Nabuchadnetzar was seuen yeers like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ. There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholy 2. He hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp and taken prisoner Now for the remedies of this losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods feirce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to be contented God should wash them throughly though it were with many crosses And further they must be reuenged of their owne flesh by streitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull careful of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with al thankfulnes to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwaies Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the elect which in this life is incureable Of this I can say little because the Scripture is in this point exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can
of that harmonie and vnion of sinnes one with another in practise so as if one sinne be practised many will accompanie it as in Adams sinne the sinne was to eat the forbidden fruit but that would not be alone but was attended with doubting of Gods word with faith in the deuill with most in ordinate pride or desire to be like God with discontentment with their present condition with vile ingratitude with apostacie from all righteousnesse with prophanation of the sacrament with wilfull murther of all their posteritie and euill concupiscence Cain was angry that God did not accept his prophane sacrifice but would this sinne be alone no for there followes it the hatred of his brother the falling of his countenance the reiecting of Gods admonition coloured hypocrisie murther and blasphemie When desire of gaine infects the hearts of Trades-men we see by experience it will not be alone a number of transgressions growes with it as loue of the world more then God neglect of sinceritie in the vse of Gods ordinances swearing breach of Sabboth rigorous dealing with inferiours vnmercifulneâ— to the poore selling by false weights and measures vsurie if not otherwise yet in selling time deceit lying oppression by ingrossing of wares or incroaching vpon the trades of others 2. In respect of vnion in continuance after they are committed thy sinnes committed vanish not but by adding sinne vnto sinne thou makest vp a very bodie of sinne and so in Gods sight they stand compacted together as the very limbes of a monster 3. These sinnes may be called a bodie because they are committed by the bodie as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a bodie of sinnes for that it hath many things like vnto the bodie of man or many comparisons may be taken from the bodie of a man to expresse the sinnes of the flesh As the bodie of man is a faire substance made of base matter so sinne in it selfe is most vile though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure And as there be many members in the bodie so there are in the sinne of the fleshly man as some members in the bodie are outward some inward so are our sins As men would be ashamed of their bodies were it not for their clothing especially if there be any deformitie so would men of their sinnes were it not for their great places or faire excuses and wretched shifts they haue to hide their deformities And as the bodie of the prisoner in a dungeon is alike a true bodie with his that sitteth on the throne so sinnes that are secret that are neuer so closely committed are sinnes as well as such as are openly done As his bodie is a true bodie that yet wants a legge or an arme so it is in some though they be not murtherers or adulterers yet they may haue a bodie of sinne in them As the naturall bodie cannot liue if you take away food and clothing so neither would sinne if we did not loue it approue it defend it excuse it and if wee take away carnall reason and ill companie And as the bodie of Princes is better clad then the bodies of poore men yet it is alike a bodie of clay and corruption so are the sinnes of great men though men doe not speake so openly of them Now for vse of all First here we may see a difference between the sinnes of the regenerate and the sinnes of the vnregenerate in the godly after calling there is not a bodie of sinnes the nest of sinne is scattered sinne is not in his full strength he doth not giue his members as seruants to vnrighteousnes Secondly here men may try the truth of their repentance that is not true repentance that mortifies some one or few sinnes but that which mortifieth a whole bodie of sinnes Thirdly this shewes the greatnes of Gods mercies that can forgiue or take away a whole bodie of sinnes and transgressions Lastly this may be a great comfort to afflicted consciences that cry out of the multitude of their sinnes if thy sinnes were as many as the ioynts of thy bodie and as strong as the bodie of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes Put off Sinne must be put off as the begger puts off his raggs and as the Master puts off his false seruant and as the porter puts off his burden and as the husband puts off his vitious wife and as the serpent puts off his skin There are foure things in mortification distinct The first is the dislike of sinne the second is the confession of sinne the third is the godly sorrow for sinne the fourth is forsaking of sinne this last is here meant by putting off of sinne and this the Lord stands vpon as a thing he will neuer dispense with the want of it as these places shew Prou. 28.13 Esay 55.8 Ier. 7.3.4 Esay 1.16.17 Psal. 119.9 Ephes. 4.22 c. 1. Pet. 4.1.2.3.4 Ezech. 18. 33. and there are exceeding comfortable promises made to such as are vpright in he desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12.13 Esay 1.18 Quest. But can the flesh be so mortified and sinne so put off that it shall cease to be any more in this life Answ. No for euen in the children of God the flesh will raise infirmities it will let the vnderstanding it will be framing euill thoughts it will lust against the spirit it will not alwaies allow what good is done or to be done it will present euill when good is to be done it will rebell against the law of the minde yea sometimes the soule of the poore sinner is led captiue for a time by his imperious flesh Q. But how can it then be said to be put away Answ. Sinne is put away first if it reigne not nor hold a constant dominion ouer vs it may be put away euen when it leads vs captiue if it be an vnwilling captiuitie if the power of it seeme vnto vs as a most base seruitude It is put away if men take no care to fulfill the lusts of it Secondly if there be a constant combat in some degree against it if we finde a striuing and constant fighting against the corruptions of our nature if we pray against it iudge our selues for it and mourne ouer it with an vnfeined desire to forsake it this desire to be put off is one true degree of forsaking of sinne That this may yet be better vnderstood we must know that sinne is put off fiue waies euen in this life 1. Sacramentally in the signe couenant and seale that is in baptisme 2. In the guilt of it though not in the act of it thus God puts off by not imputing 3. In act too by inchoation though not perfectly 4.
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
the thought of this glory should win vs to a care to be such as may be capable of it Qu. What must we doe that we may haue comfort that we are the men shall partake of this glory and speed well in the day of Iesus Christ Ans. First Euery one that would haue this hope must purge himselfe as Christ is pure we must be much in the duties of mortification For no vncleane person can enter into the kingdome â—f glory And vncleane we are all till we be washed in the blood of Christ by iustification and bathed in teares of true repentance by mortification It hath been obserued before that if we would not haue the Lord to iudge vs we must iudge our selues And if we would not haue Christ to take vnto him words against our soules we must take vnto vs words against our sinnes to confesse and bewaile them in secret Secondly we must labour for the assurance of faith T is faith that is the euidence of the things not seene T is faith that shall be found to honor and praise in the reuelation of Iesus Christ It is faith to which the promise of eternall life is made Thirdly we should labour to get vnto our selues the benefit of a powerfull preaching ministery for thereby our hearts may be wonderfully stirred vp to see the glory of sincerity on earth and it will open a wide dore to behold as in a mirror the glory to come with an open face changing vs into the same image from glory to glory by the spirit of God I say not that this is of absolute necessity as the former are but it is of wonderful expediency Fourthly we must be circumspect and watchfull in speciall manner attending to our owne hearts that we be not at any time oppressed with the cares of this life or voluptuous liuing if euer we would be able to stand in the day of iudgement and escape the fearefull things that are to come especially we must looke to our selues in these things least that day come vpon vs at vnawares Fiftly Doe we looke for the mercy of our Lord Iesus Christ into eternall life then we must as the Apostle Iude sheweth edifie our selues in our most holy faith praiyng in the holy Ghost and keepe our selues in the loue of God we must be afraid of whatsoeuer may estrange the Lord from vs or any way darken the sence of his loue For we may be assured if we haue his fauour and walke before him in the sence of it we shall haue glory when we die Likewise praying in the holy Ghost with constancy and frequency doth maruellouslie enrich a Christian both with the first fruits of glory euen glorious ioy on earth and with the assurance of fulnesse of glory in heauen Sixtly the Apostle Iohn seemes to say if loue be perfect in vs we shall haue boldnesse in the day of iudgement As if he would import that to be inwardly and affectionately acquainted with Christians on earth is a notable meanes to procure vs gracious entertainment with Christ in heauen especially if we perfect our loue and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell It is good discretion to grow as great as we can with Christians that so we may winne the fauour of Christ. Lastly the Apostle Paul shewes in the second to the Romanes that they that seek glory and honor and immortality and euerlasting life must be patient in well doing For they shall be rewarded according to their works And to euery man that doth good shall be honor and glory and power to the Iew first and also to the Grecian For all that haue any tydings of saluation in the Gospell or looke for that blessed hope and appearing of that glory of the mighty God must liue soberly righteously and godly in this present world Without holinesse no man shall see God And therefore wee should be abundant in the worke of the Lord forasmuch as we know that our labour shall not be in vaine in the Lord And thus far of the glorious appearance both of Christ and Christians And thus also of the first rule of life namely the meditation of heauenly things Verse 5. Mortifie therefore your members which are on earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatrie Thâ—se words with those that follow to the tenth verse containe the second principall rule of holy life and that is the mortification of euill These euills to be mortified are of two sorts for either they are vices that concerne our selues most or else they are iniuries that concerne the hurt of others also Of the mortification of vices he intreats v. 5.6.7 of the mortification of iniuries he entreats v. 8.9 In the first part viz. the exhortation to the mortifying of vices I consider first the matter about which he deales and the reasons The matter is in verse 5. and the reasons v. 6.7 In the fift verse there are two things First the preposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keep himselfe from viz. fornication vncleannes c. The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sinnes I will briefly touch by the way some few reasons why we should be willing to entertaine all counsell that might shew vs any course to get rid of sinne First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds when we are inclined or tempted to vice we should say within our selues this euill proceeds not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the only things that defile vs and make vs loathsome before God and men T is not meane cloathes or a deformed body or a poore house or homely fare or any such thing that makes a man truly contemptible no no it is only sinne can defile and bring that which is true contempt Thirdly the bond and forfeiture of the law
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
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
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
freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a maruellous blessing This peace hath not in it a confusion of al sorts of men ioyned together in one vniuersall amity though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknesse will not mixe with light the children of the prophets will be as signes and wonders euen in Israell But this peace is a holy amity and heauenly concord in the true members of the mysticall body both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to bee sought and praied for of euery Christian but especially it should be the care of Church-gouernours And certainely there would bee more peace if they would more and more loue goodnesse and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe mint and cummin as not neglect the waightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace heere is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our carriage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when wee can preferre publike peace before our priuate respects And when we can seeke it and not stay till it be sought of vs and when wee can forbeare and forgiue notwithstanding any inequality Now this peace may bee said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuy rage malice desire of reuenge c. men would easily agree in life bind the heart to the good abearing and the hands will bind themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it But that men might attaine peace they must haue salt in themselues that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too peace without holinesse is but prophane rest Thus of the duty the reasons follow To the which ye are called Wee are called to peace not onely by men who by their lawes require peace but chiefly by God and that two waies First in the generall precepts of the wordes which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessity and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of Peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly doe prophane men sinne against Gods people in that aspersion For they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to belouers of peace In one body The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so is it most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complaining and wrangling one with another and wee should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankefulnesse followes And be yee thankefull Thankefulnesse is either to God or men T' is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may bee it notes but the right manner of affecting in giuing or receiuing thankes This thankefulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby wee indeauour indeed to recompence good for good Thankefulnesse is sometimes in desire sometimes in deed it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankefulnesse may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankefulnesse or in him that must receiue it In performing thankefulnesse wee must obserue these rules First it must be wholly 2. It must be in all places 3. It must bee without flatterie or in sinuation to begge new fauours 4. It must bee without the fauouring of the vices of others In receiuing thankes there are these three rules 1 That he intend not to bring into bondage by shewing of kindenesse for so to receiue kindnesse were to lose a man liberty 2 That out of pride he waxe not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thankes but meerely out of naturall defect or want of skill or will to complement it 3 That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good Vers. 16 Let the word of Christ dwell in you Richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and Spirituall songs singing with grace in your hearts to the Lord. Hitherto of the speciall rules of holy conuersing with men The generall rules follow Verse 16.17 and they concerne 1 The meanes of holy lfe Vers. 16. viz. the word 2 The end of holy life Vers. 17. viz. the glory of Christ. The 16. Verse conceiues an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The Word
things to glorifie God for this is right thanking of God when men do not onely praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorifie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to bee an inlarging of the former rule by wishing them whatsoeuer falls out to bee thankefull so as neither prosperity puffe them vp nor aduersity deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1 The duty required viz. Giue thankes 2 The explication of it 1 By the obiect to God euen the Father 2 By the efficient cause by him Giuing thankes Concerning our thankefulnesse to God I consider 1. the necessity of it God will not dispense with it therefore in Ephes. 5.20 the former rule beeing omitted this is specially vrged and 1. Thes. 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly for what wee must giue thanks viz. for Christ as the fountaine of all fauour hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our liberty in Christ euen vnto outward things for any successe or victory ouer our corruptions of nature in short for all things whatsoeuer 3. How viz. not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit 1. With vnderstanding and feeling in our hearts 2. When we giue thanks we should do it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost 3. With a deepe sence of our owne vnworthinesse and thus the 24. Elders are said to cast downe their crowns and fall on their face when they praised God Reuelations 4.9.10 and 7.12 Luke 17. 4. By all meanes Wee must praise God by Psalmes praier celebration of the Sacrament works of mercy and obedience 4 How long that is answered Eph. 5.20 Reuel 7.12 alwaies if we must pray alwaies then we must praise alwaies wee may no more neglect thankesgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thankesgiuing must go with vs within the vaile and liue with vs for euer in heauen Vse 1. to inflame vs to the holy practise of thankfulnesse daily and alwaies watching heereunto preseruing sence not forgetting Gods mercies euen making it our daily sacrifise 2. To humble vs vnder our vnthankefulnesse for grace knowledge the word fellowship in the Gospel and al kinds of blessings yea we sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thankes Rom. 14.6 to whom then doe they eat that giue not thankes certainely not to the Lord. Finally if the poore Gentiles were so punished for vnthankefulnesse Rom. 1. 21. that had but the glimmering light of nature to guide them and read their lessons onely in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs vnlesse we repent of our vnthankefulnesse we shall perish with a worse destruction then Tirus and Sidon or Sodom and Gomorrah To God euen the Father These words are to be vnderstood not diuidedly but conioynedly and so declare who is our God euen hee that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiesty he is a Father there is his loue and therefore great incouragement to go to him with all suites and praises With all suites he is God and therfore able to help and Father and therefore willing to helpe With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lippes not according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angells or sacrifice to our nettes and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart many men sing the word of Christ that haue no part in the word Christ. 2. To the word Father next before to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ and so the consideration of Gods mercies by Christ should breed thankefulnesse 3. To the word thanksgiuing and so they note the efficient helping cause and teach vs that as Christ brings downe Gods graces and blessings to vs so he carrieth vp our praises to God and as we must pray in his name so our praises will not be accepted vnlesse they be made in his name and presented in his intercession Thus of the generall rule Hitherto also of the first maine part of the information of holy life viz. the information of our life in generall Hitherto the Apostle hath taught vs what to do in our generall calling as Christians now from ver 18. to v. 2. of the next Chapter he showes vs what we must be in our particular standings or thus hitherto he hath giuen morall precepts now he giues oiconomicall or rather thus hitherto he hath set downe the duties belonging to all Christians now he informeth vs in the duties speciall as they are wiues husbands parents c. Vers. 18. Wiues submit your selues to you Husbands as it is comely in the Lord. Vers. 19. Husbands loue your wiues and be not bitter vnto them Before I come to the particular consideration of these words I must obserue some thing from the coherence and generall consideration of all the verses together d It is plaine that men are to be taught how to gouerne themselues in their houses aswell as in the duties of their generall calling this is
3.1 and all this they haue done with great successe for their reines haue taught them in the night and their soules haue beene full as with marrow But we may iustly complaine and take vp the wordes in Iob 35.10 But none saieth where is God that made me euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and imbracing of the meanes waies and oportunities of good And thus wee must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that we be not insnared with his spirituall baites and methods Thirdly the waies of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lippes or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially we should watch vpon whom the ends of the world are come But that which is here principally meant is watching vnto praier and thus wee had neede to watch 1. to the meanes to get abilitie to pray 2. To the opportunitie and occasions of praier 3. To the successe of it to take notice of Gods answere and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ. Thus of Watching With thankesgiuing D. 1. When we haue any suites to God for what wee want we must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier 2. In that the Apostle so often vrgeth the dutie of thankesgiuing it shewes that naturally wee are exceeding vnthankefull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thankesgiuing or diuers waies of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cuppe of blessing 2. By obedience of life for he that will truely offer praise vnto God must order his waies aright 3 By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue intreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In Generall I obserue three things 1. That wee ought to pray one for an other 2. That one great meanes to get a large heart in praier and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by praier 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improue their interest in the affections of their friends by seeking prayer of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but we must pray with others and mutually help one another by faith knowledge and praier For vs Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2 That in hearing praier God is no accepter of persons he is aswell willing to heare the Colossians praiers for Paul as heare Paul pray for the Collossians 3. It is the dutie of the people to pray for their ministers 4 It is to be obserued That he wisheth them to pray for other Preachers aswell as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others aswell as hee Thus of the persons for whom The things for which are two waies to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10 1. 2. Of life and the doore of life is the wombe of the mother Iob. 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal. 24. vlt. Reuel 3.8 5. Of death and iudgement Iob. 38.17 Act. 5 9. Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of guifts as of knowledge Reuel 4.1 Prou. 8.33 Of faith Act. 14.27 Of vtterance 1. Cor. 16.9 So heere the doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gâ—spell 2. Oportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie oportunitie power courage and successe Vse Is first for ministers and then for the people Ministers may see heere what it is that specially makes a happy Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanity of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunity beseech God to giue this wide doore of vtterance to their Teachers Before I passe from the matter he praies for I must note a doctrine lies secretly lodged within the same we may finde in the end of this verse that the Apostle was in prison and yet he doth not
secret iudgement of God either because he will haue mercie on whom he will haue mercie or because men haue beene touched and reiect Gods call in the day of saluation or because they haue presumptuously abused Gods promises to make them baâ—ds for sinne The vses follow Is the Gospell a mysterie it should teach vs 1 To esteeme Gods ministers seeing they are dispensers of Gods mysteries 1. Cor. 4.2 2 To striue by all means to see into this secret accounting it our wisdome vnderstanding to gaine the open knowledge of this secret doctrine Eph. 1. 8.9 but because euery vessell is not meet to beare this treasure we should get a pure conscience to carrie this mysterie of faith in 1. Tim. 3.9 3 To account our eares blessed if they heare and our eies blessed if they see it is a great gift of God to know the mysterie or secrets of this Kingdome Mat. 13.11 c. 4. In compassion to the soules of many thousands in Israell to pray for vtterance to publish more powerfully not the common things but the secrets of the Gospell Eph. 6.19 there is need not of more preaching but of more powerfull preaching For which euen I am in bondes either at Ephesus as Dionisius thinkes or at Rome as Caietan and others thinke Here are 5. things to be obserued 1. That the truth of the Gospell ought to be so deere vnto vs that wee should be content to suffer for it 2 We should be willing to suffer the extreamest and basest things as here euen bond and therefore much more the speaking against of sinners 3. As any Ministers are more faithfull they are in more danger to be troubled and molested 4 Crosses should inflame vs so much the more to sinceritie he is more eager after vtterance now that he is in bondes 5. The cause not the suffering makes the Martir not euery one in bondes is a Martir but when it is for the Gospell men may suffer for their indiscretion and sinne Vers. 4. That I may vtter it as it becommeth me to speake That I may vtter it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may manifest it D. Sound preaching is the manifesting of the misterie of Christ this Doctrine as it shewes the profit we may get by preaching so it maintaines plaine teaching and reproues such as would be Doctors of the law and yet vnderstand not of what they speake they darken the texts they speake of It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. As good not preach as not preach the Gospell of Christ wee doe nothing if our people vnderstand not the mysterie of Christ but remaine still ignorant of the fauour of God in Christ. As it becommeth me to speake D. It is not enough to preach but we must so preach as becommeth the misterie of Christ and to preach so is to preach with power 1. Thess. 1.5 with instance and all watchfulnesse 2. Tim. 4.2.3.5 with patience and all constancie with feare and fasting 1. Cor. 4.9.2 Cor. 6.4.2 Cor. 4.8 with assurance of Doctrine 2. Cor. 4.13 with all willingnesse 1 Cor. 9.16.17 with all faithfulnesse 1. Cor. 42. with all zeale knowing the terror of the Lord perswading exhorting beseeching 2. Cor. 5.11 1. Thess. 2.12 aprouing themselues in the sight of God to the conscience of the hearers 2. Cor. 2.17 and 4.1.2 with all holy iust and vnblameable behauiour 1. Thes. 2.11 Thus do not they preach that are Neophites yong Schollers rash scandalous or dote about questions and logomachios or fables and vaine disputations which breed strife and questions rather then godly edifying nor they that come with wisedome of words and the inticing speech of mans eloquence 1. Cor. 1.11 and 2.1.4 All this may teach Ministers by reading prayer and preparation to be with their God before they come to speake to Gods people it may terrifie carelesse Ministers woe vnto thee if either thou preach not or not as becommeth the mysterie of Christ 1. Cor. 9.16 It may comfort good Ministers for if God stand vpon it to haue his worke thus done he will certainely pay them their wages yea if Israel should not be gathered yet their wages should be with God and their worke before him Lastly if Ministers must preach as becommeth the mysterie of Christ the people must heare as becommeth the mysterie of Christ with attention constancie patience reuerence in much affliction as the word of God with sinceritie hungring appetite and fruitfulnesse Thus of the first branch of the exhortation Vers. 5. Walke wisely towardes them that are without and redeeme the time These words are the second part of the exhortation and concerne wise conuersation Walke This is a metaphor borrowed from trauellers and notes both action and progresse hearing and talking and commending of God seruants will not serue turne but we must both practise and proceede There is a double race in the life of a man one naturall the other voluntarie the one is the race of life the other is the race of holy life in the first men must runne whether they will or no and come to the end of it But the other will not be dispatched without great indeauour and constancie As the most of vs order the matter the naturall race of life is almost runne out before we once enter the lists of walking in the race of holy life yea Gods children are so apt to sleepe and sit still and tire that they need to be excited and called vpon and incouraged in their race Walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Christian is a peripateticke so is Christ so is the Diuell so are Heretickes so are Apostataes so are worldly men Christ walkes in the middest Reuel 2.1 The Diuell walkes in the circumference round about Iob. 1. his motion is circular and therefore fraudulent and dangerous The Apostata walkeâ— backeward The Hereticke walkes out on the right hand the worldly man walkes on the left hand enticed out of the way by worldly profits pleasures and lusts Onely the true Christian walkes forward Wisely Wisedome of conuersation must be considered two waies 1. Generally 2. With limitation to the respect of them that are without In generall to walke wisely hath in it 4. things 1. To walke wisely is to walke orderly and the order of conuersation hath in it 2. things 1. A due respect of the precedencie of things so as wee must first prouide for heauen and then for the earth first learne to die and then to liue first serue God and then our selues and other men first care for the soule and then for the bodie first seeke the kingdome of God and the righteousnes thereof and then outward things 2. It hath in it a carefull attendance to our calling with diligence and constancie and patience 1. Cor. 7.17 1. Thess. 4 11.12 2. Thess. 3.6.11 to walke inordinately is to walke vnwisely 2. To walke wisely is to walke speedily walke in the light while you haue the light loose no
doctrine were soundly vrged thorough euery commandement it would ransacke the hearts of carnall men and then manifestly let them see the vanitie of their false and wilde presumption of ciuilitie and Gods liking of them and their honest meanings It is true they dare not say with their tongues there is no God but is there not such talke in their hearts or could they not wish there were no God They worship not Sunne Moone nor Starres but is there in them that warmth of loue to the true God that they can loue him with all their hearts and all their soules where is that liuely knowledge of God where is that trembling feare of God where is that glorying in God where is that cleauing vnto God doe these men euery day commit their wayes and their workes vnto God These men vse to wonder at Hereticks but what formes of God do they conceiue in their heads euery day They will not blaspheme God to his face t is true but will they not murmure from day to day at the worke of his hands They place no diuinitie in the signes of heauen but will they not feare them neither yet this is condemned as well as the other It is true popish Images are gone out of their sight in the Churches but are the pictures of the Trinitie gone out of their houses They thinke indeed it is too bad neuer to come to Church or to giue God no worship but do they make conscience of cold seruice of God or luke-warmnes and continued hypocrisie For may it not be truly said of them their hearts almost neuer come to Church sure their soules will be indited in the day of Christ and conuicted too for obstinate Recusants witchcraft coniuring and charming is naught they say but is going to witches and coniurers and charmers naught too in their opinion To forsweare a mans selfe they hold it somewhat vile if it may be discerned but what conscience make they of swearing in their common talke especially by petty othes and that which is not good They dare not curse God but they dare curse the creatures of God by the name or iustice of God they dare not talke directly against God but they dare vse Gods titles without reuerence They say they know all comes from Gods blessing but doe they daily seeke the sanctification of their callings and the creatures by the word and prayer We all say the Sabbath must be sanctified but who makes it his delight we condemne labour on the Sabbath but where are those Nehemiahs that will restraine this monstrous abuse in the Citie of hyring laborers on the Sabbath Though for many Sabbaths one after an other they trauell hither many hundreds of all sorts from all parts round about and fill the streets almost with tumults on the Lords day from the morning till neere the euening yet none seeks the reformation of this matchlesse abuse or if any would restraine it how are they opposed The Lord giue repentance to those that haue sinned this way and lay not the toleration of this damned abuse to their charge Men say at length it is naught to keep open shops or ride to Faires on the Sabbath day but who repents of the idle and fruitlesse spending of the Sabbath wee doe somewhat in publike duties but who cares for the priuate duties in the family on the Sabbath Men will not openly raile on Magistrates but how licentious are mens tongues in priuate or when doe men affectionately pray for their superiors where is a well ordered Familie to be found Say that men forbeare bloud fighting doe they forbeare anger enuy frowardnesse bitter words They auoide whoredome but doe they shun filthy speaking and lust Some men shun drunkennesse but doe they shun drinkings Open stealth is abhord but secret fraud and deceit is common Couetousnesse is condemned but in worldlinesse men are drowned and see it not Gaming for pounds and hundreds is easily censured but for crownes and shillings it is no offence Men make some conscience of false witnesse in Courts but at home they make no conscience of euill speaking or suspitions or censures It may be men would be loath to be found guilty of raysing slanders but yet men loue lies if any body else will inuent them and they will goe about with tales and spread them they will discouer secrets they will slaunder by scoffing or iesting they will report part of mens words but not all or not in their sense and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe it is precisenesse to be so curious Answ. It is true it is precisenesse and wee are commanded to walke precisely for so the word is Eph. 5.15 And besides there is that necessitie of it that vnlesse our righteousnesse exceede the righteousnesse of the Scribes and Pharises who yet lead a ciuill life wee cannot enter into the kingdome of heauen Obiect But we see the most men and those too men of great place and learning do not fauor such stricktnesse Answ. What then such is the calling of a Christian that not many mightie not many wise not many noble c. wil be drawne to deny themselues that they may be saued But yet we must enter into at that streite gate that fewe finde Obiect But there is none can do as you require Answ. In many things we sinne all but yet Gods children do endeauour after the holinesse required confessing their faileings and no sinne hath dominion ouer them but now other men allow themselues in these euils and thinke all is well and haue no desire or indeauor to shew their respect to all Gods commandements but venture all to Gods mercie yea they will not forgo such sinnes as they can leaue if they list they will continue in sinne that neither bring them pleasure nor profit Obiect But might some one of the better sort say what are wee bound to respect all Gods wills and to be perfect and full and to stand so too who is able to beare it is it not a heauie yoake Answ. It is true that all this is required and heereby we may see whether sinne hath bought vs and what impotencie is now in vs It is true also that a mortall condition is a hard condition Our Sauiour meant some thing when he said striue to enter into the straite gate Yet a Christian needs not faint for it is all good worke and he is to obey no worse a will then Gods will and for no worse an end then his owne good and with no worse company then all the Saints Obiect But the multitude of my former sinnes troubles me that I cannot with that comfort addresse my selfe to vndertake this strickt course Answ. This is thy comfort that in Christ there is a propitiation
must take heed of such sinnes as God hates with a speciall hatred for there are some euils which a man being guiltie of God will at no hand be pleased with him as first the sinnes of the third Commandement swearing and cursing and the like for God hath told vs before that what sinnes soeuer hee will beare with yet hee will not hold vs guiltlesse if wee take his Name in vaine Secondly luke-warmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomach he cannot be at rest till he haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth Fourthly to feare God by mens traditions Fiftly presumptuously to breake Gods Sabaoth Sixtly through impatience or vnbeliefe in aduersitie to with-draw our selues c. and without faith it is vnpossible to please God Seauenthly to offer vnto God the blinde the lame and the sicke the torne and the corrupt thing Eightly to be found in the fashions of the world eyther in life or attyre Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not Thus of walking in all pleasing in respect of God Quest. 2. What must we doe that we may walke pleasingly amongst men Ans. I consider of this first generally then more particularly That wee may please men we must obserue these Rules 1. Wee must be carefull to please God else it is iust with God that though we striue to please men yet we should not attaine to it because we are not in the first place carefull to please God 2. We must get that Philanthropian loue of men into our hearts but especially Philadelphian the loue of the Brethren for this ingenders care and diligence to please and makes the labour thereunto seeme no basenesse or burthen 3. In the generall corruption of our callings wee must liue innocently Samuel is much set by and pleaseth the people when hee stands by Hophni and Phinehas men so egregiously corrupt 4. If wee would please in conuersing wee must learne to beare infirmities 5. Wee must practise those vertues that especially win fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse be slow to wrath and forgiue and not reuenge 6. Wee must hate those vices and auoid them which in conuersation appeare hatefull amongst men as back-biting discouery of secrets bitter words boasting suspiciousnesse rashnesse in reproofes and admonition offensiue carriage and the stirring of the infirmities of others In particular we must be carefull to please in the Familie in the Church in the Common-wealth In the Familie 1. The Gouernours must labour to walke in all pleasing and to this end they must gouerne in the Lord and cast the impression of Religion vpon the soules of their people that the reason of their obedience may be the will of God they must retayne wisely their authoritie it is not the way to please to loose the reynes and lose their authoritie they must take notice of vertues as well as vices and reproue in loue not in passion and auoid that behauiour that irritates and prouokes to wrath 2. Inferiours if euer they would please GOD must be carefull to please their Masters Parents and Husbands as bearing the Image of God and to this end they must pray God to make them able both to obey and please they must be teachable and not such as must be continually told of the same fault they must auoyd answearing againe for as a sullen silence is hatefull so prating and hast to answere doth prouoke Lastly they must auoyd such sinnes as proue in their places specially hatefull as pride lying vnfaithfulnesse viz. to be such as cannot be trusted in any thing stubbornnesse slownesse especially when they are sent vpon busines As in the Familie so in the Church Ministers must walke in all pleasing and to this end they must practise what they preach and auoyd enuy passion contention and partialitie they must be wise and gentle apt to teach and instruct in meekenesse though they be opposed they must be vigilant sober of good behauiour giuen to hospitalitie they must not be pot-companions or quarrelsome or couetous more desiring and delighting in the the gaine of the Benefice then the profit of the peoples soules they must order their families as well as themselues and keepe their children in subiection and grauitie Peace peace and dawbing with vntempered morter will not make them pleasing though many striue to win applause by such daubing for the conscience of the men that are so soothed doth secretly contemne these plausible seers The Hearers also must striue to please their Teachers and that they may doe so they must yeeld them meete honour and sufficient maintenance but especially they must labour from the heart to yeeld obedience to the doctrine of their Teachers for that pleaseth a faithfull Minister more then all dignities or riches 3 The Magistrate must striue to be pleasing to the people and for that purpose they must be men fearing God studious of the Scriptures louers of the good iust hating couetousnesse louers of the Common-wealth industrious to acquaint themselues with the estate of their flockes walking in and out before the people with all wisedome courage and grauitie carefull to purge out those vices which as euill humours disease the publike body for this easeth and pleaseth the body afterwards such as will charge and remunerate as well as punish countenance the good as well as restraine the euill such as in factions and emulations will cleaue to neyther side men that conceiue a generall care for the persons goods and good name of the Subiect guiding them to holinesse as well as happinesse to sanctitie as well as safetie The people againe must striue to please their Rulers by reuerencing them and obeying them though against their profit with constancy and for conscience sake they must pray for them and speake well of them It was without doubt a great contentment to Dauid that whatsoeuer hee did pleased the people Thus of walking in all pleasing in respect of others Thirdly wee must walke in all pleasing towards our owne Consciences prouiding by all meanes for the rest peace and contentment of our owne hearts within and that this inward peace and pleasing may be had many things are profitable and auayleable 1. Sorrow for our sinnes for this sorrow will be turned into ioy whereas the end of all carnall laughter will be sorrow and vnquietnesse of heart and there is no peace to the wicked and he is wicked that is not contrite in heart 2. The Faith or beliefe of our Iustification in Christ for being iustified by faith
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
represse the itching curiosity of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercy to smite vs with rebukes or guide vs in the way After the Image of him that created him Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance The Image of the inuisible God and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the father is now seene And therefore our Sauiour saith he that seeth mee hath seene the father for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily he did resemble and as it were expresse hâ—s owne and his fathers nature after diuers manners and by diuers workes or actions The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation 2. By regeneration He was created in it And then faling from God by sinne he recouers the renewing of the Image of God by grace and effectuall calling in Iesus Christ that this may be more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calles him the Image and glorie of God 2. As a Magistrate and so Princes and Rulers are called gods on earth but neither of these are ment heere For this Image of God heere mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to bee heere considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kinde of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortall and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery faculty hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may prooue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith he that seeth mee seeth the father Hee saith not he that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans blood he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternitie is as it were breifly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meekenesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that he is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God I meane in the creation did so by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of