The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs 2 Generall obseruations as wee desire more to abound in good fruites so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
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 forgiuen for either it is a Synecdoche 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 euen after forgiuenes are maruellously troubled with the flesh and the wicked proanesse 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 repentance 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 if God forgiue a man he will certainely giue his good spirit to mend his nature and cleanse him from his sin 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 wholly 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 hardnes 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 carelesse multitude and by the entertainement of false opinions about it as that it need not be sought or cannot be knowne or hereafter will be time inough to inquire or else men are conceited in false acquitances 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 works of mercie or piety 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 certainely we pay it not be sides 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 What wee must doe to obtaine forgiuenesse of sinnes Answ 1. Thou must forgiue men their trespasses q Math. 6 16. 2. Thou must acknowledge thy sinnes r 1 Ioh. 1.9 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes ſ Iam 5.16 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins t Math. 26. 5. Thou must bewaile thy sinnes u Zach. 12.12.13 13.1 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 contrarie 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 down 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 if the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfully 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 neckes 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 Chyrographe a bill of debt and it accuseth by ordinances that is it taketh conclusions from the law of God to arrest or condemne the sinner But most vsually it is referred to the ceremoniall law by some of them men did enter into bond as by circumcision so faith the Apostle he that is circumcised is bound to keepe the whole law Gal. 5.5 By others of them men made bils of debt circumcision confesseth corruption of nature by propagation The washings were open confessions of the foulenes of our liues x in the sacrifices men subscribed to their owne death and damnation for they confessed they had deserued to die in steed of the beast The words may be true of all but most principally of the ceremoniall law In generall he here intreateth of deliuerance from the ceremonies of Moses then two things may in particular be noted 1. What the ceremonies were in themselues 2. The manner or meanes how the Church was discharged of them For the first if we require what they were They were 1. for honor ordinances of God 2. for vse hand-writings 3. for effect they were against vs or contrarie to vs. Ordinances Some read for ordinances some read by ordinances some with ordinances and some of ordinances They that read for ordinances say the hand-writing was for ordinances that is either in fauor of the decrees that
vers 10. Obiect Obiect But there are many wise men to whom these signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No Solution so long as they are fleshly persons their wisedome bred in the flesh is so farre from pleasing God that it is enmity 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 paths 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 Commaundement 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 heerein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen t Mat. 5.19 What commandement could bee 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 u Deut. 14.24.26 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of this 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 Salomon asked wisedome and not riches or long life x 1 King 10.3 5 Thou must get an humble and contrite spirit a hart 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 Piety as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy hee cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and iustice y Prou. 21.3 and God delights in men that will deale truely z Prou. 12.22 If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the dueties of Piety 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 * Mich. 6.5.6 7 Thou must bee tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of sweet smell sacrifices acceptable well pleasing to God a Phil. 4.18 7 Thou must take heede of such sinnes as Gods hates with a speciall hatred for there are some euils which a man beeing guilty 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 we take his Name in vaine b Command 3. Deui. 28.58 Secondly lukewarmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomacke hee cannot be at rest till hee haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth c Deut 29.19 Fourthly to feare God by mens traditions d Esay 29.13 Fiftly presumptuously to breake Gods Sabaoth e Jer. 17. vlt. Sixtly through impatience or vnbeliefe in aduersity to with-draw our selues f Heb 10.35.36 c. 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 g Mal. 1.8.9.10.13.14 Eightly to bee found in the fashions of the world either in life or attire h Rom 12.2 Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not i 1 Thes 2.15.16 Thus of walking in all pleasing in respect of God What we must doe that wee may please men 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. Weâ— 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 wee 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 k Rom 15.2 5. Wee must practise those vertues that especially winne fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse bee 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 l Rom 1.29 1 Tim 5.13 Pro 26.20 discouery of secrets m Pro 11.13 bitter words n Ephes 5.3.4 boasting o Pro 27.1.2 suspiciousnesse p 1 Cor 13. rashnesse in reproofes and admonition offensiue carriage q 1 Cor 10.32 and the stirring of the infirmities of others r Gen 13 8. 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 How gouernours in families may walk pleasingly 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 auoide that behauiour that irritates and prouokes to wrath How Inferiours in the familie may please their Superiours 2 Inferiours if euer they would please GOD must
necessitie of preaching the greater the Mysterie is the greater need 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 n Tit 1.2.3 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 o 1 Cor 4.1 2. Wee must bring Faith to the Gospell else it will not profit p Tit. 1.1.3 Heb 4.2 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 q Rom 16.25.26 3. As we 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 bee kept in our secretest remembrance and the very bowels of our Affections r Jer 31.34 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 mysterie of the Gospell First wee must be sure wee be turned to the Lord by true repentance for till then the vaile cannot bee taken away ſ 2 Cor. 3.16 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 bee annointed with eye-salue t Reuel 3.18 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 wee must go vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs u Reu 4.1.3.4.5.6.12 and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly wee must remoue lets 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 he hath x Math 13.11.12 Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in y 1 Tim. 3.9 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 must also here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not only 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 perspicuitie and authority 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 z 1 Cor. 4.1 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 * Math. 13.16 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 answer it is rendred Psal 119.52 sometimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Eph. 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 glorie to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hencefoorth to the day of eternity There is vnto man two worlds the one begins with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee not conformed to this World and Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquity of the Gospell If the Papists will plead antiquity let them haue recourse to the Word or if their Trumpery will not beare the triall of this antiquity it is because there is no truth in them and let this bee a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best ancients but this is generall Ages and generations From the particular consideration of these words diuers things will arise First the transitory estate of the world may heere be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 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 Vse 2 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 go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie 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 t Reuel 5. 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 u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 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 Nine Vses of the Doctrine of the calling of the Gentiles 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 Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied 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 to 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 go 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 sense 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 mightily and effectually these worlds of people to the obedience of faith and such a tender sense 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 wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely 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 b Esa 12.3 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 c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches 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 Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate 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 wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls 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 e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian 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 we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
and all that worship his image and renew his marke shall then bee cast aliue into the lake that burnes with fire and brimstone a Reu. 19.20 False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon b 2 Pet. 2.1.2.3 All Atheists that make a mocke of religion and the comming of Christ shall haue a principall portion of the fierce furie of Christ c 2 Pet. 3.3 c. All couetous worldlings and greedie rich men shall then be in a wofull case for the very rust of their cankred gold and siluer shall witnesse against them and shall eat their flesh as it were fire d Jam. 5.13 All mercilesse men shall then haue iudgement without mercy e Jam. 2.13 All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f Heb. 13.4 A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth g Heb. 10.27 How sure doe yee suppose shall his punishment be that doth despight the spirit of grace by which hee was sanctified h Heb. 10.29 All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be i Gal. 5.10 O man thou art inexcusable that iudgest another man wherein thou art guiltie thy selfe for the iudgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 Especially if men grow master-like in censuring it will increase to greater condemnation l Iam. 3.1 All goats 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 deuill and his angels m Mat. 25. All hypocrites that say and doe not or doe all their worke to be seene of men take Gods couenant into their mouthes and hate to be reformed how shall they escape the damnation to come n Psal 50. Mat. 6. 23. All wicked men with their scant measure and deceitfull weights and wicked ballances shall neuer be iustified in the day of the Lord o Mich. 6.10.11 What shall I say It were too long to proceed 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 loue lies 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 diuers lessons for Vse 2 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 therefore why doest thou condemne thy brother or why doest thou despise thy brother for we shall all appeare before the iudgement seat of Christ Inasmuch 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 wee forestall his iudgement or in doubtfull matters b 1 Cor. 4.5 arrogate to our selues this honour of Christ If wee could consider that we shall then euery one giue accounts vnto God for himselfe c Ro. 14.12.13 wee should finde 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 d 1 Cor. 6 2. 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 Wee should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him e 1 Thess 4.13.14.17.18 Wee shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore wee 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 hee will iudge the world in righteousnesse by the man whom he hath appointed whereof he hath giuen an assurance in that he raised him from the dead f Act. 17.32 woe will be vnto vs if that day come vpon vs vnawares before wee haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill wayes It is an vnsearchable compassion that God shewes when he offers vs this mercy that if we will iudge our selues we shall not be iudged of the Lord in that day g 1 Cor. 11.34 And it will on the other side excessiuely incense his wrath when hauing such grace offered wee neglect it and death and iudgement finde 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 godlines h 2 Pet. 3.12 vnlesse 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 Seeing wee are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since wee 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 lest the portion of the seruant 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 theefe in the night euen in the houre that we thinke not let vs therefore watch i Mat. 24.44 and be ready alwaies carefull and diligent sighing and groaning longing and praying k Reuel 22. hasting to and looking for l 2 Pet. 3. this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ Vse 3 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
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be 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 incredulitie 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 stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe 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 infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe 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 word 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 childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy 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 i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience 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 k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene 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 q 1 The. 1. vlt. 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 r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 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 kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 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 wayes 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 bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 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 z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare 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 worke righteousnesse they may hold out to beare the crosse for the Lord will meet them in the vse of the meanes Esay 64.5 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 a Psal 99.8 And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them b Mich. 7.7.8 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 c 1 Cor 11.32 And they are whipped by the Father of spirits that they may bring forth the quiet fruit of righteousnesse d Heb. 12.11 In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessels of wrath and all tends to the fitting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their vvilfull impenitencie to declare his iustice vpon them All these their differences are notably exprest by the Prophet Esay in his 27. and 28. chapter for hee sheweth that the Lord is a carefull and wise husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow e Esay 21.24 so is it with the Lord he 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 thinke that the wicked the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him f Esay 27.7 As if he should 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 hee contended with him in measure and smote him in his bunches whereas when God smites at a wicked man Vers 8. he smites at the root and after many blowes he will continually haue him downe And for the least difference the Prophet shewes further that by this shall the iniquitie of Iacob be purged and this is all fruit to take away his sinne h vers 9. As if he would plainely 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 VERS 7. In which yee also walked sometime when yee 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 yee haue liued a long time in these corruptions and sins and 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 diuers things may be briefly noted First Obseruations from the coherence 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 Physitian vseth here the counsell hereunto as a principall part of his direction For in that he puts them in minde of it it shewes that they should minde 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 beat 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 occasion to take notice of this for a truth that where a man hath soundly repented of any sin he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning it It is a notable testimonie that a man hath not truely 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 Simile the least touch of it makes a man start and cry out but when it is whole you may gripe it hard and yet he aileth nothing at all So it is with our consciences in matters of sinne They are but in a miserable case that rage and fret and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say The profit of remembring our misery by nature to what end doth the Apostle so often put them in minde 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 sense and admiration of Gods mercy that hath drawne 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 childe of God industrious in Gods worke seeing he hath spent so much time in the seruice of the deuill the world and the flesh And further it helps 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 diuers pleasures c. And lastly Hovv farre priuate men may meddle vvith the former sins of others 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
his mercy is aboue all his workes g Luk. 6.33 Psal 86. yea hee is Father of all mercies h 2 Cor. 1.3 Mercy will proue that wee are righteous i Psal 37.21 and blessed k Mich. 5.7 and that the loue of God is in vs l 1 Ioh. 3.17 and that our profession of religion is sincere m Iam. 1.27 and that our knowledge is from aboue n Iam. 3.17 and that wee are true neighbours and the right Samaritans God wonderfully accepts of mercie aboue many other things o Mich. 6 8. Hos 6 5. and accounts what is that way done to be done as it were to himselfe p Pro. 14.31 19.17 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 owne soules q Pro. 11.17 assures vs of forgiuenesse of sinnes r Pro. 16.6 makes the heart cheerefull and stedfast ſ 1 Cor. 15.58 It shewes vs life righteousnesse and glory t Pro. 21.21 and we shall reape after the measure of mercies both in this life and at the last day u Hos 10.12 Rules in shewing mercy Onely in shewing mercy we 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 drunkenesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer go to heauen they are guiltie of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercie 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 * Pro. 22.9 to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement x Psal 112.5 2. Thy mercy must be speedy mercie thou must not say go and come againe to morow if thou canst doe it now y Pro. 3.28 3. It must be of goods well gotten God hates robbery for burnt offering z Esay 62.8 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 vnmercifulnes 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 dew it is quickly dried vp But the world is full of vsurie and crueltie and oppression the world hath almost as many wild beasts 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 Gouernors 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 speak of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth a Pro. 22.7 Oh what summes of money are spent vpon haukes houndes 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 b Pro. 14.21 and 20.21 and the Lord takes the wrong as done vnto himselfe c Pro. 14.31 their cry shall not bee heard d Pro. 21.13 nor their fasting nor sacrifice accepted e Esay 5.8 Hos 6.5 and God will spoile their soules f Pro. 22.23 and iudgement mercilesse shall be to them that shew no mercy g Iam. 2.13 Thirdly this doctrine is exceeding comfortable too for here 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 needes be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy h Psal 112.4 Esay 58.7 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Christian curtesie Thus of mercy Kindnesse 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 i Eph. 4.32 Gal. 5.22 and kindnesse is one of the things wee should approoue our selues by k 2 Cor. 6.6 Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly l 1 Pet. 5.14 Ruth 2.4 Iud. 6.12 Math. 11.14 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 m Iam. 3.17 Luk. 6.35 Ephes 4.32 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberalitie n 1 Pet. 2.5 Rom. 2.4 Vse and preuents 6. It loues brotherly fellowship The vse may be 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 praier and holy striuing with our natures to endeauour to expresse this fairenesse and kinde conuersing since religion requires curtesie as well as piety wee should labour to be vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Here also we may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake What curtesie hath not in it 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
c. and corporall in feeding clothing visiting c. Generally our time should be spent in well-doing Gal. 6.9 And as for time for world businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wepe not and they that reioyce as though they reioyced not and they that buy as though they possed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7 29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might moue vs to redeeme the time in this respect Motiues to redeeme time 1. We haue our times appointed and the bounds of our habitation assigned Act. 17.26 2. The times will not bee alwaies faier there are perillous times times of sorrow anguish sicknes tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a litle while with men There is a prime of mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitite Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with litle or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But in deed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnsse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leasure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with wordly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imployment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imployment in reading hearing conference mortification mercy c. Thus of wise conuersation Let your speech be gracious alwaies and powdred with salt that yee may c. Godly communication is here exhorted vnto and for order here is a precept Let your speech c. 2. the end of the precept that yee may know c. In the precept concerning our speech obserue first the properties of speech which are two 1. they must be gracious 2. powdred with salt And then note the continuance how long the precept is in force and that is alwaies In generall we so heare that we must looke to our words aswell as our workes and therefore they are farre wide that say their tongues are their owne who shall controule them Psal 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for tryall for if God make vs new creatures he giues vs new tongues and if he turne the people to him by true repentance Note he doth returne vnto them a pure language Zeph. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a flat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and labourers he dislikes it in Masters and Parents aswell as in children and seruants it is as ill for the Master to spend his time in idle talke c. as for the seruant Gracious Our words may be said to be gracious three waies Obseruations concerning gracious speech 1. If we respect the cause 2. If we respect the subiect 3. If we respect the effect In respect of the cause good words are well said to be gracious First because they flow from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by Note but it is the God of nature that of his free grace giues vs good words Secondly our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carry still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ a Psal 40.21 Thirdly our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers b Ephes 4.29 yea gracious words are faire words and faire words are first gracefull words words of thankfulnes 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words c Pro. 15.23 4. Wholesome words not filthy rotten communication d Eph. 4.29 Vse Vse is for
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word
can pray vnto God for what he wants and is able thankefully to acknowledge what he hath in possession or promise hee will in nothing be carefull Phil. 4.6 as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwaies as the Apostle writeth 1 Thes 5.18 1 Thess 5.18 Thus of the Reasons For what wee must giue thanks Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporal as for the Word h 2 Cor. 4.16 for Mercies in praier i Col 4.2 for Victory ouer a sinne k Rom. 7.26 for Knowledge l Rom. 1.21 Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger m Acts 27 35 in wrongs Thirdly in outward things wee must bee thankefull n Col. 3.17 1 Cor. 10 3. 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 praise ouer and for their food and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate Scripture for prayer and Thankesgiuing for our very food like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may bee found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips o Psal 5. vlt. Hos 14.3 The manner of Thankesgiuing For heere foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified minds and therefore the Pharisies thanks did not a whit iustifie them p Luke 18 11.14 Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the Calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessiings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our praise by doing some thing to further Gods worship or relieue the necessities of others If GOD blesse vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is Hab. 1.16 when men attribute the glory and praise of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is We must giue thankes for others Foure rules of triall that we should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to praise God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men 1 Tim. 2.1 euen our enemies Fourthly 1 Thes 3.9 if wee can bee thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs As any are more heauenly minded they are more frequent in praises we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods praises no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the praises of themselues or of men It is fit our reioycing and praise should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First A childe of God neuer giues thankes but he hath cause to pray and contrariwise in generall from the ioyning together of these two duties two things may be obserued First that a childe of God neuer giues thankes but he hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a heart to pray and to haue so many large promises made to them that call vp on God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others viz. Deprecations Requests Foure sorts of prayers for others Intercessions and Giuing of Thankes Deprecations are Prayers for help against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong
not doubt to pronounce that this person thus prising remission of sinnes at this rate that hee would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst Math. 5.6 Reuel 21.6 Psal 10.17 I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the heart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the only ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ So that if wee would try our Faith we must examine what knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake Faith is described before for all the former parts of faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19.20.21 and this faith may be attained vnto by all sorts of the seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer The Benefits come by faith And that we may be affected with an 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 rankes 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 What Faith deliuereth vs from John 12.46 Isay 25.8 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 euills which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart Acts 15.9 No wonder though men bee continually surcharged with euill thoughts and most vile affections and strange euills within seeing wee 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 grace is infused by the Spirit of Sanctification at the same time Neither is there any more clearer testimonie of the want of iustifying Faith then the continuall preuailing of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other biggerly 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 wee are not now vnder the Law Rom. 6. 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 1 Tim. 1.9 but vnto the lawlesse and disobedient meaning that so long as we continue in our naturall estate so long we haue this as one part of our miseries that wee are liable to the curses and impossible exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST wee 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 Iohn 5.29 hauing no more sense of the things that belong vnto the Kingdome of Chtist Ephes 2.2 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 Iohn 3.16 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 Tit. 1.13 Heb. 10.39 or healthfull 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 triall of Faith Isay 28.16 and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that either the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearfully 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 either 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 Ephes 6.16
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
out of the whole For the first heere 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 Fiue things principally to be acknowledged from Gods Grace 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 may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly 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 Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humorous men would then bee ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples modest and humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods seruants in his life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaimed to be the best part of a Kings title Psal 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to bee Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can only purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision u Rom 14.8 sometimes to Magistrates x Rom. 13.4 yea sometimes to Women y Rom. 16.1 sometimes to a speciall calling or sort of Church officers z Phil. 1.1 1 Tim. 3.8.12 sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painefull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that hee that receiueth one of them in Christs name shall not be without his reward * Mar. 9.35 with 37. Besides Christ saith of them that where hee is there shall his Deacon or Seruant bee and his father will honour him though the world doe not a Iohn 12.26 Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly wee may see what power these Deacons haue Math. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice b Mark 9.35.36 Secondly they must follow their Master Christ in doctrine in life and in sufferings c Iohn 12.26 Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God d 2 Cor 4.1.2 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle e 2 Cor. 3.2.3 Thus of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words f Prou. 6.23 To this end wee should vse wisedome and truth and meekenesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and meekenesse to auoide passion for anger is a great darkener We should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe doth here first declare their praises and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust praises especially when we are to speake of their faults for that will shew that we are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is either in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue Secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children bee not in vs wee haue not faith g Gal. 5.6 nor the Spirit of God for Loue is the fruit of the Spirit h Gal. 5.22 2. Tim. 1.7 nor the Seale of our Election i Ephes 1.4 nor a pure heart or good conscience k 1 Tim. 1.5 nor strength to holde out against errours
and that wee may know by the want that it is his gift when they are bestowed and that wee may bee more carefull of the good vse of his graceâ— gifts and benefits when we haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues Doctr. In this place I consider in this point only two things First the kinds of prayers for others secondly the sorts of persons for whom wee must pray The kindes of Prayers for others For the first I obserue heere 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 suits vnto God as wee are vehemently mooued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere rendered Desires are all suites vnto God arising from the deepe sence of mans estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in dangers wants or blessings and vnder this kinde may bee placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are either Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are either complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sins or lastly Thankesgiuings for Gods mercies and blessings The persons for whom we must pray 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 2 Thess 2. 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 for you as if hee knew it to be a detestable thing for a Minister to bee so retchlesse or carelesse as either 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 u Rom. 15.30 that God would open their mouthes and giue them vtterance x Ephes 6.19 with a fitnesse to discouer the secrets and mysteries of Christ y Col. 4.3 and that their Gospell may runne and grow both in efficacie and credit z 2 Thes 3 1 2 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 hee 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 Not ceasing what it implies 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 implies 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 either time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite * Iohn 4 21. 1 Tim. 2.8 Mat. 26.41 Col 4 2. Ephes 6.18 1 Pet 4 8. Iames 1 6 7. Heb. 10 36 c Heb 2.3 or if any of them bee wanting there will not bee constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Solut. Obiect Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words a Eccles 5 1. Mat. 6. Obiect Obiect But to pray without ceasing is to bee tyed to vse idle repetitions for how can men bee furnished and finde matter to pray so often and so much Solut. Sol. A Christian is furnished many wayes with needefull occasions of continuall prayer First hee is tyed to a dayly Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of praise and prayer b Psal 40.4 Thirdly as his knowledge encreaseth by the vse of the meanes hee 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 dayly giues an occasion to renue his suites to God Fiftly the Creatures and his callings must bee 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 remoouing of them Let such pray seldome as thinke they owe God no Sacrifice or receiue no blessings from God or care not for knowledge or finde no infirmities in themselues or haue no crosses or neede no blessing vpon their callings and labours but let all that feare God stirre vp themselues to pray without ceasing because God â—equires it and hath made gracious promises because they finde daily necessities and may heereby exercise their faith and shew their loue to God and to others after the example of the Saints and by the motion of the Spirit of Adoption which will not be idle in them Thus of the Affirmation The Declaration followes That yee might be fulfilled with the knowledge of his will in all Wisdome and spirituall vnderstanding that yee might walke c. In this Declaration hee describeth the knowledge hee prayes for by fiue things 1 By the Obiect of it The will of God 2 By the Parts Wisdome and vnderstanding 3 By the End That yee might walke c. Vers 10. 4 By the Cause His glorious power Vers 11. 5 By the Effects Patience Long-suffering Ioyfulnesse The Obiect is described in these words fulfilled with knowledge of his Will And here is 1. the Obiect it selfe Will of God 2. the Meanes of apprehension viz.
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. 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 What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 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 he 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 terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to 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 wee 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 We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We 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 g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for 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 he 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 we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony 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 l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes 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 answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God 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 m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance 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 sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
z Ephes 4.11 to 17. Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting a Iames 1.4 c. And lastly wee must bee carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian A strong Christian discouers himselfe by diuers things First Of the strong Christian and how he may be knowne hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without b 1 Cor 3.1 Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him c Mat 20.22.23 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth The ordinary faults of speech are not found in his Tongue 6. He is not carefull for his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him i Math 5 38. to the end Lastly in Faith hee is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers 17. hee can beleeue aboue hope and vnder hope Vers 18. hee looketh not to the meanes but to the promise Vers 19. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee for performances Vers 20.21 for these things were not onely true of Abraham but may be true in vs also Vers 23.24 who may haue as great helpe from Christ as euer he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue wee one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects All might in foure respects First it must bee a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee strengthened in retayning and recording the secrets and hid things of God which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 Fourthly it should be a Might extended to all possible degrees and power of euery Grace and dutie thus in mercy wee should communicate in all good things y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory The extent of Gods power Power is one of the Attributes they call in Schooles relata the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities What God cannot doe it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God 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 c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 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 f Ioh 14.6.21 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 g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 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 l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 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 n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 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 q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 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 t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him 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 t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 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 Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie 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 to the ioyfull application of the Comforts of Gods Loue conteined 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 vnwillingnesse 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 u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 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 y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 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 That Christ is GOD. 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. prooue 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 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee 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 which 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 Difference betweene Image and Similitude 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 Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
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 bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate 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 enmitie 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 iniquitie is found worthy to be hated a Psal 36.2 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 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 Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans 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 neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed 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 Amos 9.9 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 miserie 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 Heare 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 Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt 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 b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. 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 Hee 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 bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee 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 Eternity 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 Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
without wauering t Iam. 1.6 The properties of the man stedfast in faith Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates 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 vnknowen mercy of God The means of stedfastnesse 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 we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse 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 weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse 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 The inconueniences of an vnstedfast faith 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 aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 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 Hovv vveake faith may be discerned 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 fauoure 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 even 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 Causes of the vnsetlednes of faith vveake 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 descerne 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 Remedies for faith vveake 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 derection 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 acompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakened 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 remidies Causes of faith vveakned There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarily committed not lamented not reformed 3. Presumptiously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world Signes of faith vveakned 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 Remedies for faith vveakned 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 Causes of the losse of stedfastnesse The causes of this losse of stedfastnes are diuers in some it is the inundation 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 Steps in falling avvay 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 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 more full vnderstanding heereof Distinctions about apostasie 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 that haue their hearts wakened after this losse doe vsually feele a strong conflict of terrours the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sence of Gods fierce anger and in many of these their terrour 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 lethargy with the rest of the ill effects before in common propounded Secondly a distinction must bee 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 fals makes them wonderfull vile before the world the mouth of euery beast will bee open to raile against them wicked men will keepe the assise for them yea the bankes of blasphemie in wicked men will bee broken downe so as they will with full mouth speake euill of the good way of God besides it cannot bee auoyded but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe wee must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those fals 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 alwayes but where sinne is presumptuous they doe 2. Quest But doe all these things befall all such as fall into presumptuous sinne Answ The iudgements of God are like a great depth and he afflicts how hee 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 lose their stedfastnesse 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 bee in this danger to fall into so euill an estate Solut. 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 of a Prince because Nabuchadnetzar was seauen yeeres 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 wholly 2. Hee 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
sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the Deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill counsell or ill company or of the Deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednesse of their owne disposition and we should all grow suspitious of the flesh and his motions reasons desires c and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a body of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a body in diuers respects 1. In respect 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 inordinate 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 vnmercifulnes 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 body 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 body because they are committed by the body as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a body of sinnes for that it hath many things like vnto the body of man or many comparisons may be taken from the body of a man to expresse the sinnes of the flesh As the body of man is a faire substance made of base matter so sinne in it selfe is most vile Similes 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 body so there are in the sinne of the fleshly man as some members in the body 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 body of the prisoner in a dungeon is alike a true body 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 body is a true body 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 foode 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 Vses 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 body 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 body and as strong as the body of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes How sinne must be put off 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 4. Things in mortification 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 199.9 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 the desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12 13. Esay 1.18 What the flesh doth in the godly 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 When sinne is put off Q. But how can
whereas they giue the knowledge of all things vnto them they rob God of his glory who onely is the knower of the hearts of men 2. Chron. 6.30 and it is granted Isay 63.16 that Abraham knew them not and Israel was ignorant of them And whereas they obiect that Abraham in the 16. of Luke is said to know that they had Moses and the Prophets bookes we answer that that is spoken parabolically not historically they may as well say that Lazarus had fingers and Diues a tongue c. but were that granted yet it followeth not that because the doctrine of the Church was reuealed vnto him therefore he knew all things The second thing they giue is adoration contrary to the flat prohibition of the Angell himselfe in the Reuelation who chargeth worship me not Reuel 19.10 and without all example in Scripture or the least sillable of warrant for it besides we see here Angell-worship in expresse words condemned The third thing is inuocation praying to them which likewise is contrary to scripture for how shall we call on them on whom we haue not beleeued e Rom. 10.14 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 f Heb. 4.16 for Christ is the propitiation for the sinnes of the whole world g 1 Ioh. 2.2 why then should wee 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 keepe men in humilitie and to make men to know their duties to the great maiesty of God and to acknowledge their gratitude to the Angels for their seruice this hath beene the Deuils wont to hide soule 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 go 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 therefore worthily we may say to the people let none of the popish rabble defraud you through humblenesse of minde Againe is the Deuill ashamed to shew sinne in his owne colours doth hee maske it vnder the colour of vertue Then where shall those monsters appeare that declare their sinnes as Sodome 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 prophanesse 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 vertues colours can so please and allure men how much should vertue 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 bee 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 and therefore he praied Lord turne away mine eyes from seeing vanitie 3. There are somethings wee may and ought to see as the glory of God in his workes 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 iudgement Esay 6.10 of the first sort are the things done in heauen There is a contrarie waywardnesse 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 bee 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 iudgement so it is no sinne in an Husbandman if hee be ignorant of Astronomie or Phisicke c. There is a naturall ignorance which is of corrupt disposition as to be blinde in our iudgement in spirituall things from our birth this is sinnefull but not here meant 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 beene simply profitable and good for the Iewes if they had neuer knowne the fashions of the Gentiles so it had beene good for Sampson if he had neuer knowne Dalilah But it had beene profitable for the Pharisies but in some respects not to haue seene or to haue had so much knowledge Ioh. 9.41 2 Pet. 2.21 So the Apostle Peter saith it had beene 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 slacknesse neglect great riches of knowledge which might haue beene 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 Iob 21.14 Presumptuous ignorance is likewise of two sorts 1. When men refuse to know Gods reuealed will needfull to their saluation g Pro. 29.30 Luk. 19.41 2. When
In this world two things should much moue you First that yee are but dead men for both you professe the forsaking of the world and the world accounts of you but as dead men and your affections drowne and ouerwhelme you many times Secondly the spirituall happinesse which you haue which is the life of your life is hid alwaies from wicked men who haue no iudgement in or discerning in spirituall things and sometimes by the violence of tentation Verse 4. When CHRIST vvho is our life shall appeare then shall yee also appeare vvith him in glory your selues discerne not your owne happinesse Yet be not discouraged it was so with CHRIST while he liued and though it be hid yet is it hid with GOD it is in him it is in his power and he will preserue it But especially if you thinke of the comming of IESVS CRIST you should be stirred to the loue and study of heauenly things for then shall there be an end of all earthly felicities then shall men make accounts of all their actions and studies then will not riches auaile in that day of wrath then will the incomparable gaine and glory of godlinesse be discouered Oh the invaluable dignitie of heauenly minded Christians in that day And thus of the meditation of heauenly things The second maine part of my exhortation shall concerne the mortification both of vices and crimes First Verse 5. Mortifie therefore your members vvhich are on earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnesse which is idolatry I would hence obserue those speciall sinnes which are most hatefull to GOD in your former course of life and then haue beene most prone to When I say mortifie I meane that you should vse all the meanes indefinitely that serue to kill the power and practise of those sinnes neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded And this I would haue you doe not onely in outward sinnes but any sinne though they were as deare to you as the very members of your bodies yet you must cut them off Now some of the sinnes that I would haue you studious to auoide or mortifie are these first looke to the filthinesse condemned in the seuenth Commandement not onely auoide whoredome but all kindes of wicked fleshly filthines and vncleannes yea look to that internall burning or the flames of lust within that habituall effeminatenesse and passions of lust and more then all this see that you make conscience of euill thoughts and that contemplatiue wickednes which may be in your mindes without consent of the will to practise it for euen those thoughts are filthy in GODS sight Now the last sinne I will name is couetousnes which is a kinde of vile idolatry in GODS sight For these and such like sinnes Verse 6. For the vvhich things sake the vvrath of GOD commeth vpon the children of disobedience bring downe the fearefull iudgements of GOD vpon the offenders and they wonderfully vex GOD and besides to liue in these sins and loue them and continue in them is a manifest signe that they are but wicked men children of disobedience whatsoeuer they seeme to be or what shewes or profession soeuer they make And the rather should you be for euer carefull to keepe your selues from these euils and the like or speedily to subdue them forsake them Verse 7. In vvhich yee also vvalked sometime when ye liued in them seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a monster to liue and reigne in the heart or life You must also make conscience of iniurious dealing with others Verse 8. But novv put ye avvay euen all these things anger vvrath malice cursed speaking filthy speaking out of your mouth Verse 9. Lie not one to another seeing that yee haue put off the old man vvith his workes Verse 10. And haue put on the nevv man vvhich is renevved in knovvledge after the image of him that created him and that not onely of the grosse acts of iniuries but of doing wrong in your very words yea in the passions of your heart yea to approue that now ye walke not in sinne shew your vprightnes by putting away euen euery thing that might tend to the iniurie of others To expresse my meaning I will instance in diuers sins the vnregenerate would make no conscience of And first in the heart there is inward fretting and that passion that discouers it selfe by outward signes and that inveterate anger called malice these you must make conscience of Besides in the tongue there are three vices you must also auoide viz. cursed speaking filthy speaking and lying There are three weighty considerations should moue you thereunto First when you repent of sin you professe to put off the old man and his works this old man is the old Tempter of your natures and his workes are such as these fore-mentioned passions and distempers in the tongue Secondly you are now in the state of grace you are new men and therefore must not liue after the old manner you are renewed in knowledge to discerne these things to be euill and therefore ought to shew it in your practise and you are renewed after the image of CHRIST now there was no guile found in his mouth nor any of these wretched perturbations in his heart and therefore how sutable soeuer they be to the harmony of the most men yet for that reason you must keepe your selues farre from them Verse 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythiar bond free but CHRIST is all in all things Thirdly GOD is vnpartially righteous and iust if men will not be reformed of those old corruptions he cares not for them though they were Iewes circumcised free and contrariwise if men striue after that holilinesse they see in CHRIST and mortifie these corruptions that abound in the world he will accept them though they were Graecians Scythians bounden Thus of the second maine thing needfull to holy life viz the mortification of vices and iniuries Verse 12. Therefore as the elect of GOD holy and beloued put on bovvels of mercy kindnesse humblenes of minde meeknesse long-suffering The third thing you must be carefull of is the exercise of holy graces and duties and here I shall put you in minde of three things the matter the meanes and the end For the first there are nine graces should principally be remembred in your practise and that you may be quickned thereunto be much in the meditation of three things 1. GODS election 2. Your owne sanctification 3. The loue of GOD to you The graces are 1. Tendernesse in all sorts of iniuries 2. Curtesie 3. True and hearty humilitie and lowlinesse 4. Quietnesse and meeknes and tranquillitie of heart 5. Long-suffering in respect of crosses Verse 13. Forbearing one another forgiuing one another if any haue
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 Rom. 13.14 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 Hovv euill cōcupiscence differs from inordinate affection and inclinations and desires after any kinde of pleasure profit honour 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 euill 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 There is a threefold good concupiscence and ciuill and spirituall Naturall after meat 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 wee may know the Apostle hath great reason to counsell men to 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 Iam. 1.14.15 The Apostle Iames shewes that concupiscence will bee 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 farre like an impudent beldame it will egge on still vnto the finishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought forth as a second birth death and that both spirituall and eternall death and sometimes a temporall 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 a Eph. 2.3 which may proue a man to be meerely carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy duties Rom. 7. This was that the Apostle so bitterly cries out against in the seuenth to the Romans This was it that rebelled so against the law of his minde and when hee would doe any good it would be present to hinder it This is it whereby the flesh makes warre and daily fights against the spirit b Gal. 5.17 t is the lust after other things that enters into mans heart and choakes the word and makes it vnfruitfull c Mark 4.19 Iam. 4.1.3.4 What is the reason why many pray and speed not Is it not by reason of their lusts that fight in their members Qu. But is there any man that is wholly freed from these Ans There is not Euery man hath in him diuers kindes of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts euill thoughts are obeyed d Rom. 6.11 serued e Tit. 3.3 fulfilled f Eph. 2.3 and cared for g Rom. 13.13 For those are the tearmes by which the power of them in wicked men are exprest but so they are not in a childe of God that walkes before God in vprightnesse The consideration of all this may breake the hearts of ciuill honest men for hence they may see that God meanes to take account of their inward euill thoughts and that if very concupiscence be not mortified it may destroy their soules though they be neuer so free from outward enormities of life Rom. 7.7 Paul while he was carnall was vnrebukeable for outward conuersation but when the law shewed him his lusts and euill thoughts he then saw all was in vaine And couetousnesse which is idolatry Now followeth the sinne against the first commandement and it is described both in it selfe and in relation to God In it selfe it is couetousnesse and in relation to God it is idolatrie What couetousnesse is Couetousnesse is a spirituall disease in the heart of man flowing from nature corrupted and insnared by Sathan and the world inclining the soule to an immoderate and confident yet vaine care after earthly things for our owne priuate good to the singular detriment of the soule Couetousnesse I call a disease for it is such a priuation of good as hath not only want of vertue and happinesse but a position of euill in it to be shunned more then any disease For as the text saith it is an euill sicknes And this disease is spirituall and therefore it is hard to be cured No medicine can helpe it but the bloud of Christ It is not felt by the most but hated only in the name of it The subiect where this disease is is the heart of man For there is the seat or pallace of this vice And therefore S. Marke h Mark 7.22 addes couetousnesse to those vices Saint Mathew had said did defile a man The internall efficient mouing cause of this euill is nature corrupted T is a sinne euery man had need to looke to for mans nature is stirred with it It is an vniuersall quaere Who wil shew vs any good i Psal 4.7 and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bread this disease The externall efficient causes are the diuell snaring and the world tempting The forme of this euill is an inclination to the immoderate and confident care of earthly things I say inclining the soule to take in the lowest degree of couetousnesse For some haue their hearts exercised in it and wholly taken vp with it their eies and their hearts and their tongues are full of it Now others are only secretly drawne away with it and daily infected with the inclinations to it I adde moderate and confident care because honest labour or some desire after earthly things are not condemned Only two things constitute this vice First want of moderation either in the matter when nothing will be enough to satisfie their hauing or in the measure of the care when it is a distracting vexing continuall care that engrosseth in a manner all the
had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioyned to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remembers others of their estate past if it may stirre them vp to thankfulnesse or if it may further them in humiliation for new offences or they may exhort one another lest any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some speciall cases to cleare Gods iustice against hard-hearted sinners otherwise it is a vile and sinfull 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 miserie by nature First their continuance in sinne in that he saith yee walked Secondly their delight in sinne in that he saith yee 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 sin is their greatest sorrow and as any are more carnall they are more troubled with crosses Yee A man can neuer be soundly and profitably humbled till he minde his owne sinnes The knowledge of sin 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 tels 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 try our owne waies and to grow skilfull in recounting the euils 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 dexteritie of knowledge in cases of conscience Also Sinne is a poyson that ouerflowes all sorts of men This also takes in rich men and great men and leaâ—ned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sex 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 nobilitie or thy same 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 sicknes and are in hell Walked This word notes not onely inclination to sinne but action not only words but practise and in practise not onely a falling by infirmitie but continuance and progresse in sinne To walke in sinne is to proceede 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 Why men liue so long in sin Qu. But what should be the reason that men continue so long in sinne and are so loth to get out of this miserable path Ans The soule by nature is dead in sinne i Eph. 1.2 And all flesh is couered with a vaile of blindnes k Esay 25.8 And Sathan the prince of darknes workes effectually in the children of disobedience besides the course and custome of the world that lies in wickednes l 1 Ioh. 5.18 Ephes 2.2 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 finde out waies to set himselfe 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 minde that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his heart false and his eares dull and his eyes closed vp lest he should be conuerted and humbled m Act. 28.27 The vse may be to teach vs to inlarge our hearts in the sense 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 doe not walke in sinne We proceede not from degree to degree and from sinne to sin 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 finde them so doing And thus of the first specialty The second is Ye liued in them That is The wickedest men many times most liuely yee 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 carnall liuelinesse Who more frollicke then our drunkards swaggerers swearers abominable filthy persons Yea they carry 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 wickednes 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 A fourefold life 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
5.17 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 securitie of multitudes of people that are sunke so deepe in rebellion that they cannot consider nor seriouslie minde their owne conuersion They looke not vpwards to behold the angry 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 defaced and the Deuill intrenched in strong holds for tentations and the conscience either awake and then the fire 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 things 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 bee new creatures I would answere him they are not to be found in Tauernes Ale-houses Play-houses cock-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 will be accepted of in Iesus Christ Renued in knowledge Knowledge is a chiefe part of the new grace of a Christian without it the minde cannot be good x Pro. 19.2 it is a singular gift of God to the elect to reueale vnto them the mysteries of the Kingdome y Mat. 13.11 it is the beginning of eternall life on earth z Ioh. 17.3 but wee must vnderstand that this knowledge here meant is neither naturall nor sensuall nor ciuill nor morall nor historicall nor a generall Theologicall knowledge What true knowledge is but a religious sauing knowledge it is a knowledge by which a Christian sees in a mirrour hee stands and wonders it is a knowledge that will transforme a man a 2 Cor. 3.18 it is the experimentall knowledge of the vertue of Christs death and resurrection b Phil. 3.10 it is a knowledge will keepe a man from the euill way c Prouerb 2. it is a knowledge will encounter euery thought and affection d Es 11.8.10 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 hypocrisie e Iam. 3.17 Rules for attaining of true knovvledge 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 f Ephes 5.14 2. Wee must consecrate our selues to holy life and seeke the feare of God for that is the beginning of this wisedome g Rom 12.1 Prou. 1. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h 2 Cor. 3.18 4. Wee must walke with the wise i Prou. 13.20 5. We must begge of God a lowly and a humble heart for with the lowly is knowledge k Prou. 11.3 Lastly wee must studie the Scripture and attend vpon daily hearing and reading for they are the onely fountaines of true knowledge and wisedome l 2 Tim. 3.16 Renued The knowledge of the faithfull in this life euen after calling needes to be daily renued 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 store of prouision out of the word for defence And our affections are wonderfull apt to lose sence and feeling and then there is no other way to recouer sence but by renuing contemplation And besides in asmuch as faith and repentance must be daily renued therefore also must examination of life and meditation of Gods promise and grace be renued 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 Vse This may serue 1. for information For here we may know the necessity of daily teaching since we neede daily to be renued 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 sobriety 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 curiositie 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 mercie to smite vs with rebukes or guide vs in the way After the Image of him that created him How Christ is the Image of God 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 m Heb. 1.3 The Image of the inuisible God n Col. 1.16 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 o Ioh. 14.9 for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p Col. 2.9 he did resemble and as it were expresse his owne and his fathers nature after diuers manners and by diuers workes or actions How the Angels are Gods Image 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 How man is Gods Image Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation q Gen. 1.26 2. By regeneration r Ephes 4.24 He was created in it And then falling from God by sinne hee recouers the renuing of
presence and commandements Lastly we may here learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should bee with vs first we should chuse for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the manner followes Obseru 1 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 may be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renued 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 here 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 Note 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 Obseru 2 neglect this clothing of their soules with graces They euery day remember to put on apparell 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 clothing 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 well 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 Bowels 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 a Esay 11. which should teach vs to obserue and discerne the defects of our hearts herein b Iam. 3.17.19 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 Tit. 3.3 2. We may note here that mercy is as it were the doore of vertue It stands here in the forefront and leades in and out all the rest it lets in humilitie meeknesse patience c. Now in these words themselues I obserue 3. things 1. That mercy is of more sorts then one therefore he saith mercies More sorts of mercy than one Luk. 6. Math. 25. one mercy will not serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needes 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 Corporal and Spirituall mercy 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 either the ignorance or other distresses of other men The mercy to the ignorant is either instruction in the things they should know or councell in the things they should do Now his other distresses arise either from his actions or from his passions his actions are either against thee and so thy mercy is to forgiue or against others and so thy mercy is to admonish or correct Thy mercy 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 mercy will be no better accepted with God then seldome praier we are bound to watch to the opportunitie of mercy and we shall reape not only according to the matter but according to the measure of mercy b Hosea 10 12. What is bowels 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 c Mich. 6.8 Rom. â—2 8 2 Cor 9.7.15 â— 8.3.4 3. That there should be a Sympathie and fellow-feeling in the distresses of others These bowels 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 d Isa 58.10 Vse 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 we be alwaies clad with it according to the occasions and oportunities of mercy And to this end we should labour to stirre vp our selues by the meditation of the motiues vnto mercy Motiues to mercy such as these God hath commanded it e Zach. 7.6 Hosea 12.10 They are our owne flesh that need our mercy f Esay 58. Our heauenly Father is mercifull yea
vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it d Ps 34.13 14 Rom. 14.18 Heb. 12.14 But that men might attaine peace they must haue salt in themselues e Mark 9.50 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 f Zach. 8.19 Heb. 12.14 Jam. 3.18 peace without holinesse is but prophane rest Thus of the dutie the reasons follow To the which yee are called We are called to peace not onely by men who by their lawes require peace but chiefly by God and that two wayes First in the generall precepts of the words 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 necessitie 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 do 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 be louers of peace In one bodie 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 it is most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complayning and wrangling one with another and we 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 Thankfulnesse followes And be yee thankefull Thankfulnesse 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 be it notes but the right manner of affecting in giuing or receiuing thankes This thankfulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby we indeuour indeed to recompence good for good Thankfulnes is sometimes in desire sometimes indeede it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankfulnes 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 thankfulnes or in him that must receiue it What is required in performing thankfulnes In performing thankfulnesse we must obserue these rules First it must be wholly 2. It must be in all places 3. It must be without flattery or insinuation to begge new fauours 4. It must be without the fauouring of the vices of others What is required in receiuing thanks In receiuing thanks there are these three rules 1. That he intend not to bring into bondage by shewing of kindnesse for so to receiue kindnesse were to lose a mans liberty 2. That out of pride he wax 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 thanks 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 vers 16.17 and they concerne 1. The meanes of holy life vers 16. viz. the word 2. The end of holy life vers 17. viz. the glory of Christ The sixteenth verse conteines an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The word is the principall meanes The vvord makes men not onely more religious but also more iust not onely to make vs religious and holy in our behauiour towards God but also to make vs righteous iust and amiable in our cariage towards men It is the word that makes vs 1. New creatures a 1 Pet. 1.23 Jam. 1.18 2. Humble b Esay 66.2 3. Meeke Psal 45.4 where it is called the word of meeknesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long-suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to forbeare and forgiue c Jam. 3.17 6. Louing able to expresse in cariage the affections and duties of loue d Phil. 1.9 2.14.16 7. Peaceable Esay 2.2.4 The word shall iudge all strife so as men shall not only lay aside the effects and meanes of contention and hostilitie but become by the power of the word willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubbornly rebel against the word Vse either refusing to heare it or hardning their heart against the working of it And secondly if we finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren we should come to the word and to Christs ministers for there we may finde helpe if we will be aduised and if our seruant and children in their cariage be disordered we should bring them to Gods house that there they may be framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall
of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much grieues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glorie should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Ephes 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thankes to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if he should say be carefull in all things to glorifie God for this is right thanking of God when men do not only praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorfie 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 be an inlarging of the former rule by wishing them whatsoeuer fals out to be thankefull so as neither prosperitie puffe them vp nor aduersitie deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1. The dutie 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 thankfulnesse to God I consider Why. 1. the necessitie oâ— it God will not dispense with it therefore in Ephes 5.20 the former rule being omitted this is specially vrged and 1 Thess 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly For vvhat for what wee must giue thankes viz. for Christ as the fountaine of all fauour Eucharist 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 libertie in Christ euen vnto outward things Å¿ 1 Cor. 10.30 for any successe or victorie ouer our corruptions of nature t Rom. 7 25. in short for all things whatsoeuer u 2 Cor. 4.15 1 Thess 5.18 Hovv 1 Cor. 14.16 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 i. with vnderstanding and feeling in our hearts 2. When we giue thankes we should doe 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 * 2 Cor. 4.15 3. With a deepe sense of our owne vnworthinesse and thus the 24 Elders are said to cast downe their crownes and fall on their face when they praised God Reu. 4.9 10. and 7.12 Luk. 17.4 By all meanes We must praise God by Psalmes praier celebration of the Sacrament workes of mercy and obedience Hovv long 4. How long That is answered Eph. 5.20 Reuel 7.12 Alwayes If wee must pray alwayes then wee must praise alwayes wee may no more neglect thanksgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thanksgiuing must goe 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 alwayes watching hereunto preseruing sense not forgetting Gods mercies euen making it our daily sacrifice 2. To humble vs vnder our vnthankfulnesse for grace knowledge the word fellowship in the Gospell and all kindes of blessings yea wee 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 thanks Rom. 14.6 To whom then doe they eat that giue not thankes Certainly not to the Lord. Finally if the poore Gentiles were so punished for vnthankfulnesse Rom. 1.21 that had but the glimmering light of nature to guide them and read their lessons only 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 wee repent of our vnthankfulnesse wee shall perish with a worse destruction then Tirus and Sidon or Sodome and Gomorrah To God euen the Father These words are to be vnderstood not diuidendly but conioynedly and so declare who is our God euen he 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 maiestie he is a Father there is his loue and therefore great incouragement to go to him with all suits and praises With all suits he is God and therefore able to help and Father and therefore willing to help With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lips nor 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 Angels or sacrifice to our nets 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 dwels 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
nights in praier thus hee watched before his passion Or when they haue lost the benefit of Christs presence Cant. 3.1 and all this they haue done with great successe for their reines haue taught them in the night m Psal 16.7 and their soules haue beene full as with marrow n Psal 63.5.6 But wee may iustly complaine and take vp the words in Iob 35.10 But none saith where is God that made mee 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 embracing of the meanes wayes and opportunities of good And thus we 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 wee be not insnared with his spirituall baits and methods Thirdly the wayes 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 lips 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 wee should watch vpon whom the ends of the world are come o Luk. 21.36 But that which is here principally meant is watching vnto praier and thus we had need 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 answer 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 Doct. 1. When we haue any suits to God for what we want wee must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier p Phil. 4.7 1 Thes 5.16.17 2. In that the Apostle so often vrgeth the dutie of thanksgiuing it shewes that naturally we are exceeding vnthankfull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thanksgiuing or diuers wayes of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cup of blessing q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 Psal 50. vlt. 2. By obedience of life for hee that will truly offer praise vnto God must order his wayes 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 entreated 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 another 2. That one great meanes to get a large heart in prayer and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by prayer 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 improoue their interest in the affections of their friends by seeking praier of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but wee must pray with others and mutually helpe 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 hee is as well willing to heare the Colossians praiers for Paul as heare Paul pray for the Colossians 3. It is the dutie of the people to pray for their Ministers Note 4. It is to be obserued that he wisheth them to pray for other Preachers as well 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 as well as he Thus of the persons for whom The things for which are two wayes 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 gifts as of knowledge Reuel 4.1 Prouerb 8.33 Of faith Act. 14.27 Of vtterance 1 Cor. 16.9 so here The doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gospell 2. Opportunitie 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 opportunitie power courage and successe Vse Is first for Ministers and then for the people Ministers may see here what it is that specially makes a happie 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 vanitie 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 importunitie beseech God to
little power in it to some not giuen internally though externally they haue meanes in the plentie and power of it If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it I answer it is either Why vvicked men cannot see the Gospell 1. The vaile of their owne ignorance 2. The powerfull working of the God of this world to blinde them 2 Cor. 4.4 3. The custome in sinne and customarie abuse of pleasures and profits 4. The secret iudgement of God either because hee will haue mercy on whom hee will haue mercy 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 bauds 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 and vnderstanding to gaine the open knowledge of this secret doctrine Ephes 1.8.9 but because euery vessell is not meet to beare this treasure wee should get a pure conscience to carry this mysterie of faith in 1 Tim. 3.9 3. To account our eares blessed if they heare and our eyes blessed if they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a great gift of God to know the mysterie or secrets of this kingdome Matth. 13.11 c. 4. In compassion to the soules of many thousands in Israel 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 bonds Either at Ephesus as Dionysius 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 deare vnto vs that wee should be content to suffer for it 2. Wee should be willing to suffer the extremest and basest things as here euen bonds 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 hee is more eager after vtterance now that he is in bonds 5. The cause not the suffering makes the Martyr not euery one in bonds is a Martyr 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 mee to speake THat I may vtter it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may manifest it Doct. Sound preaching is the manifesting of the mysterie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. As good not preach as not preach the Gospell of Christ we 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 Doct. It is not enough to preach but we must so preach as becommeth the mysterie of Christ and to preach so is to preach with power Hovv Ministers must preach 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 approuing 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 Thess 2.11 Thus doe not they preach that are Neophytes young 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 wisdome of words and the inticing speech of mans eloquence 1 Corinth 1.11 and 2.1.4 All this may teach Ministers by reading praier 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 hee will certainly 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 How the people must heare 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 towards 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 Gods seruants will not serue turne but we must both practise and proceed There is a double race in the life of a man one naturall the other voluntary 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 endeuour 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 encouraged in their race Walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Christian is a peripateticke so is Christ so is the Deuill so are Heretikes so are Apostataes so are worldly men Christ walkes in the middest Reuel 2.1 The Deuill walkes in the circumference round about Iob 1. his motion is circular and therefore fraudulent and dangerous The Apostata walkes backward The Heretike 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 Only the true Christian walkes forward Wisely Wisdome of conuersation must be considered two wayes 1. Generally 2. With limitation to the respect of them that are without In generall to walke wisely hath in it 4. things What it is to vvalke vvisely 1. To walke wisely is to walke orderly and the order of conuersation hath in it two things 1. A due respect of the precedencie
keepe 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 superiours 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 shunne filthy speaking and lust Some men shunne drunkenesse but doe they shun drinkings f 1 Pet. 4.3 Open stealth is abhord but secret fraud and deceit is common g 1 Thes 4.6 Deut. 25.13 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 raising slanders but yet men loue lyes h Reuel 22. if any body else will inuent them and they will go about with tales and spread them i Leuit. 19.16 they will discouer secrets k Pro. 11.13 they will slaunder by scoffing or iesting l Eph. 5.4 they will report part of mens words but not all or not in their sense m Math. 16.61 and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe Ioh. 2.19 11. Obiections ansvvered 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 n Math. 5.20 Obiect But we see the most men and those too men of great place learning doe not fauour such stricktnesse Answ What then such is the calling of a Christian that not many mighty not many wise nor many noble c. will be drawne to deny themselues that they may be saued But yet we must enter in at that streight gate that few findeo. * 1 Cor. 1.27 Math. 7. Obiect But there is none can doe as you require Answ In many things we sinne all but yet Gods children doe endeauour after the holinesse required confessing their failings 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 indeauour to shew their respect to all Gods commandements but venture all to Gods mercy yea they will not forgo such sinnes as they can leaue if they list they will continue in sinnes 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 wils 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 hereby wee may see whither sinne hath brought 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 for all thy sinnes past and now that God calls for this obedience hee will accept thee as righteous by forgiuing thee all former accounts p Rom. 3.25 Obiect But if all were forgiuen me yet I cannot doe all that God requires of me in his law Answ Thou art not vnder the law but vnder grace q Rom. 6.14 thou art freed from the rigour of the law so that thou extend thy desire and indeauour to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to doe any worke of God much lesse all and to hold out too Answ As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede r Math. 13. grow to in short time besides Gods ordinances are mightie through God to fulfill our obedience Å¿ 2 Cor. 10.4.6 and God will shew his power in thy weaknesse t 2 Cor. 12.9 yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them u Ezech. 36.27 Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ God will keepe the feete of his Saints * 1 Sam. 2.9 Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ It is one thing what is and an other thing what thou feelest 2. Consider whether thou hast not desired to doe all Gods will and endeauoured it as thou knewest it and that with desire to doe all perfectly certainly the will study care desire is accepted with God 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obtained it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answer thee If God haue accepted thee why doest thou charge thy selfe falsly Ob. But I know not all Gods wils much lesse can I doe them Answ It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace What shall I say Consider but the recompence of reward God will reward euery worke and should wee not then doe all his wils Though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many wayes to thriue in our estates wee would refuse no labour Oh why should we not
the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that we should walke in them u Ephes 2.10 and it shall be to vs according to our works x Rom. 2.6 and therefore it should be our Wisdome to shew by good conversation our workes y Iames 3.13 and our Loue to prouoke others vnto good workes z Heb. 10.24 Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the works that are done to be seene of men are not good works a Mat. 23.5 The workes of persecutors are all nought b Ioh. 8.39 40. What workes are good workes all works are nought that haue not repentance going before for good workes are the workes of the penitent c Acts 26.20 all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace d Prou. 1.28 It is a signe mens workes are not good when they hate the light and cannot abide to be reproued e Ioh. 3.19 20. And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe f Exod. 22. Lastly doth not the world hate thee g Ioh. 7.7 then suspect thy workes For the second that we may haue comfort that God will account our workes good works What rules must be obserued to make our workes good works 1. They must be warranted by the word of God if wee doe truth we must goe to the light that our deeds may be manifest that they are wrought in God h Iohn 3.21 2. Our persons must be made good by iustification we must be created in Christ Iesus i Ephes 2.10 Would we worke the workes of God we must beleeue in him that God hath sent k Ioh. 6.28 29. 3. Our workes must be finished l Iohn 4.34 4. By mortification we must purge our selues that we may be meete for the Masters vse and prepared for euery worke we would haue accepted as good m 2 Tim. 2.21 Lastly the ends must bee good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankfulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6 The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conversation with men there are diuers kindes of good works What vvorkes are good vvorks in particular some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such it is to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnesse so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and cheerefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruites for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but he will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because hee is neuer without some fruit as also he shall be sure his workes will go with him when all things else shall leaue him Thus farre of the eminency of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition two things may be obserued First we had need to be often vrged and put in minde 2 Obseruation from the repetition Wee need to be often stirred vp to seek knowledge and stirred vp to seeke knowledge we are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept n Esay 29. Of our selues there is none of vs haue any great mind to vnderstand or seeke after God o Psal 14.2 or if we begin we soone leaue off to vnderstand to doe good p Psal 36.3 and some of vs are so wayward and wilfull that we know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued q Psal 82.7 Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned we must still be industrious to get more knowledge We must still seeke to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse r 1 Tim. 4.3 Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith Å¿ Phil. 1.10 1 Iohn 4.1 and it keepes downe corrupt affections t Esay 11.7.9 and in what measure we retain our ignorance we retaine feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines Doct. 1 First that wee must increase in knowledge else that we haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of GODS Image and therefore of great both necessitie and honour If men bee neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life Doct. 2 the preuailing of sinne in the life of the Iewes was caused by the preuayling of ignorance u Esay 1.3 Therefore there is no