his Name The Persons saluting PAVL by his Office an Apostle by the principall efficient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heere first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For The name of the Apostle being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel Why he was called Saul and by a kind of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that he was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if we regard him as he was before his calling or after before his calling as the olde Saul persecuted Dauid so did this youngling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Diuers opinions about the name Paul Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some quality or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke hee had two names as Salomon was called also Iedidiah and Matthew called Leui and these should seeme to bee giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iochanan Iehan and Iohannes all are but differing in seuerall languages Lastly it is most likely he was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane Acts 1.3.9 and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This worde in the generall signification importeth one that is sent and so Epaphroditus is called an Apostle Phil. 2.15 The signification and Etimology of the word Apostle but the Etymologie of the worde is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for for the body they had widdowes for the sicke and Deacons for the poore and for the soule they had Pastors and Doctors for exhortation and instruction And what Apostles were And these were standing and ordinary Officers Now there were extraordinary viz. Apostles and Euangelists the Apostles were men immediately called by CHRIST and had generall charge ouer all Churches for planting and gouerning them the Euanglists were called most by the Apostles and sent with spirituall charge whether the Apostles saw most conuenient The vse and signification of the worde Iesus Christ Iesus Christ These titles giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the other shewing what he was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke worde is for the Gentiles the one shewing that he was GOD for Esay 45.21 besides mee there is no Sauiour the other shewing that hee was Man viz. Christ the annointed For in respect of his humane nature chiefly is this annoynting with graces or gifts attributed to Christ Againe Christs were of two sorts viz false Christs Mat. 24. and true Christs Diuers Christs the true were eyther Typicall and so the Prophets Priests and Kings were annointed hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Galat. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man Titus 1.4 and as Titus did ordaine Elders Or else not by the Commendation paines or instruction of any man Three Doctrines from the first words Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may prooue Doctr. 1 a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke Great sinners may prooue great Saints In a word a persecuter as we see heere may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despaire of any but to continue Vse 1 to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to waite vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly 2 Affliction of conscience this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sins now the healing of their errors Dangerous mistaking and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sins of Gods seruants 4 Rules to be obserued in alledging examples of great sinners repenting But if thou obserue these
Pet 1 13 b Joh 1 14 16 the truth of Sanctification and new Obedience together with the perfection of Redemption and Iustification To conclude euery faithfull man may say as the Apostle said By the grace of God I am that I am c 1 Cor 15. The vse is first for instruction euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vs in particular because it will make vs abundant in the worke of the Lord and inrich vs with those things that may further our reckoning against the last day But that wee may speede in suing for Gods grace and waiting for the tydings of his speciall loue wee must labour to be good men and shew it by this that wee be men of holy imaginations d Pro 12 2. Our vnderstanding will neuer be capable of this knowledge till the euills of the thoughts be in some measure purged out and subdued Besides we must take heede of scorning and contemning the meanes of grace e Pro 3 34. and labour for a hatred of euery sinne for till then wee neuer get any sound experience of Gods fauour So long as a man makes a mocke of any sinne and securely against the light will commit it so long he remaines vnder the power of folly and vnregeneration f Prou 14 6. but especially wee must labour to get and grow in humilitie for God bestowes his graces on the humble g 1 Pet 5 4. Iames 4 7. And if God euer comfort vs with his grace let vs so learne to make it our portion and to trust perfectly vpon it h 1 Pet 1 13 as not to receiue it in vaine i 2 Cor 6 2. but obey all the counsell of God and his Ministers that beseech vs to expresse the power of it in our liues Secondly the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men First such as neglect Gods grace and seeke not any particular euidence for it Secondly such as fall away from the grace of God and giue ouer the vse of the meanes of grace k Gal 1 6. which apostasie many times befals such men as will not wash off the pollution nor by mortification stay the springing vp of some bitter roote or other within their hearts Such Apostates when they were at the best had in their hearts some imperious lusts and passions or other that they made not conscience of to subdue l Heb 12 15. Thirdly such as turne the grace of God into wantonnesse men that before they haue any reason of comfort vpon the bare hearing of the promises of the Gospell take libertie to liue licentiously and follow their sinnes with presumptuous abuse of Gods mercy These are vngodly men ordained before to condemnation m Iud 4. Lastly such as cannot abide the doctrine of GODS grace but despise and hate the very Spirit of Grace how sore shall their pupunishment be n Heb. 10 29. Thus farre of the Thankesgiuing for the principall meanes of Grace The Instrumentall followes Verse 7. As yee also learned of Epaphras our fellow-seruant who is for you a faithfull Minister of God Verse 8. Who hath also declared vnto vs your loue which you haue in the spirit HEe hath giuen thankes for the Ministery Diuision now hee giues thankes for the Minister who is here described by his name Epaphras by the adiunct Loue of others to him beloued and by his Office a Seruant by his willingnes to ioyne with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant by his faithfulnes in the execution of his Office which is for you a faithfull Minister of Christ lastly by his loue to his people which hee shewes by the good report hee thankefully giues of them Vers 8. Doct. 2 From the generall consideration of all the words I obserue What a Minister should be First it much matters to the efficacie of the doctrine what the Ministers be hee that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw with others Fourthly hee must consecrate his seruice to God and the Church Fiftly he must be faithfull And lastly one that will loue his people Doct. 2 Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughtie pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuie sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust praises for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors o 1 Cor 3. Ministers of the Spirit p 2 Cor 3 6. Gods Stewards q 1 Cor 4 1. Tit 1 2. 1 Tim 3 4. Candlestickes r Reuel 11 4. the mouth of Christ ſ Reuel 1 16. Starres Angels t Reuel 1.20 and haue many other titles of dignity From these words as ye also haue learned of Epaphras I obserue First that if men would bee effectually wrought vpon by the word they must plant themselues vnder some setled Ministerie they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neither the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministery of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many points they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer
1. Ceremonies vvere shadovves in diuers respects In respect of certaintie of signification the shadow is a sure signe of the body so was this of Christ to come 2. In respect of causation the body causeth the shadow so is Christ the cause of all ceremonies 3. In respect of the obscuritie of signification a shadow is darke so were the ceremonies 4. In respect of cessation a shadow is quickly gone so were the ceremonies they were not to last for any long time Lastly they were shadowes as they were types so the lambe was a shadow of Christ and the Arke of the Church c. They were shadowes not giuen to iustifie but to shew iustification by Christ It is added of things to come to keepe off the blow from our Sacraments which are no shadowes of things to come but of things past But the body is in Christ The words are diuersly interpreted some referre the words to the next verse but without reason some supplie a word body and reade but the body is the body of Christ but the plaine meaning is that the truth and substance of all the ceremonies is now enioyed by the Church in and by Christ in whom all is now fulfilled and therefore heauen should now suffer violence and the children of Sion should now reioice in their King and Christians should stand fast in the libertie that is brought vnto them in Christ Iesus VERS 18. Let no man beare rule ouer you by humblenesse of minde and worshipping of Angels aduancing himselfe in those things he neuer saw rashly puft vp with his fleshly minde 19. And holdeth not the head whereof all the body furnished and knit together by ioynts and bands increaseth with the increasing of God IN these two verses hee concludes against philosophie and therein specially against Angell-worship a deuice like the old doctrine of the Platonists concerning their daemones tutelares The Diuines also that first broached this apostaticall doctrine in the Primitiue Church were Philosophers and if the Papists will persist in Angell-worship they must beare it to be accounted better Philosophers then Diuines The Apostle makes foure obseruations vpon these that bring in this worship of Angels 1. That they attribute that to themselues which is proper to God namely to beare rule ouer the consciences of men in matters of religion though they pretend to bring in those things because they would haue men thinke humbly of themselues 2. That they thrust in for oracles not things they haue seene and heard but deuised of themselues 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuices 4. That this course tends to the high derogation of the honour of Christ who only deserues all glory and by whom alone all the suits of the Church are dispatched The men then that vrge these things are 1. Hypocrites they pretend one thing and intend another 2. They are ignorant persons 3. They are proud and insolent in selfe-conceit 4. They are prophane without Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man beare rule ouer you The originall word hath troubled Interpreters but is for the most part rendred either beare rule ouer you and so play the part of a Iudge or rector or else defraud you of your prize it is granted by all to be a word taken from the manners in the olympiads or other-where who runne for prizes among whom there was one they caled Brabeutes that is one that by appointment did sit as iudge and gaue the prize to the winner If it be taken in the first sense viz. let no man beare rule ouer you then the Apostels meaning is to warne them for the reasons aboue rehearsed and herewith adioyned not to suffer their teachers to lord it ouer them in their consciences as before he had charged them not to let them carrie away their soules as a prey vers 18. or to condenme them vers 19. This may teach the Ministers of the Gospell to know and keepe their bounds and the people likewise not to suffer any to beare rule ouer their consciences with their owne deuices It condemnes also the hellish pride and imperiousnesse of the popish clergie in playing the Iudges ouer mens consciences at their owne pleasures seeing we haue no Iudge nor Law-giuer but only Iesus Christ to whom the Father hath giuen all power Quest But haue not the Ministers of the Gospell power vpon obseruation of the runners to be as Iudges to assigne the crowne to them that runne well Answ They haue and therefore are called the disposers of Gods secrets and watch-men and ouerseers but yet they must be true Ministers and they must giue iudgement by warrant from the word Let no man defraude you of your prize That is seeing you haue begunne to runne so well and haue runne so long let no man now beguile you of your prize the crowne of glorie The Church is like a field the race is Christian religion the runners are Christians the feete are faith and loue the goall or marke is death in Christ the brabium or prize is the possession of eternall life Now the doctrine hence implied is Doct. That men may runne and come neere the goall and yet loose the prize Many runne yet one obtaineth a 1 Cor. 9.24 Many receiue the grace of God in vaine b 1 Cor. 6.1 Many come neere the kingdome of God with the Scribe and yet loose c Mark 12.34 Many loose what they haue wrought d 2 Ioh. 10. Hence that exhortation Let no man take away your crowne e Reuel 3.11 The Vse may be first for reproofe of such as doe wronge either the iudges or standers by by a wrong applause such as giue away the honours of Gods children to such as neuer ranne in the race or not aright and giue the titles of the Church and Christianity to wicked men but especially this reprooueth those men that hauing runne well f Gal. 5.7 for a time suffer themselues to be hindred and so loose the prize Many are the waies the Deuill hath to hinder men in running sometimes by raising vp aduersaries g Phil. 1.29 and outward molestations h Reuel 2.10 Le ts in running sometimes he casts shame in their way and names of reproach i 1 Thess 2.2 Act. 18. sometimes he iniects tentations k Jam. 1.12 sometimes he leaues them l Gal. 5.7.9 by keeping them in bondage to the defence or loue of some lesser superstitions or smaller sins as the world accounts sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on m Heb. 12.1 vvhat vve must shun in running sometimes he casts men into a dead sleepe and they lie all along in the middle of the race 2. This may serue for instruction to teach vs with all heedfulnes to looke to our selues after we set out in the race of Christian
c. 1 Corin. 13.3 Lastly for that grace by which felicitie and the thiefe good is applied and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith The sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word further then the remnants of Gods former image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporary Faith Temporary Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults Luke 8.13 Heb. 6.4.5 onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenes of sins nor will bee brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholly engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two sorts eyther Faith to heale or Faith to be healed this Faith may bee in such as are reprobates as Matth. 7. some shall say Haue wee not cast out Deuils by thy name to whom Christ shall answer Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith Iustifying Faith The nature of this Faith will appeare if wee consider The Obiects The Parts The Degrees of it The obiects of Faith First of the Obiects this Faith may be perceiued by that which it carrieth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the obiect is three-fold The Merits of Christ The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most laboured after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortably in Scripture that if men examine themselues before the conditions of Gods promises they may finde in diuers of them the cleare determining of their estate Here may bee iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. The Parts of Faith Secondly that the nature of this Faith may yet bee further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned Faith in the minde In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ Isay 53.11 By his knowledge he shall iustifie many that is make iust Iudgement is either of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to bee happie and no other Iudgement of goodnesse is when we doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Faith in the heart Desires Fiduce or Confidence Perswasion or Apprehension and application It may not be dissembled Desire to beleeue is of the nature of Faith that there are in the world many definitions or descriptions of Faith such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denied to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if he had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sins of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would
first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion Note sinceritie and holinesse of life Thus farre of loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may bee the better conceiued two things would be weighed first what things ought to be found in our loue What things ought to be in our loue Seauen things ought to be shevved in our loue Rom. 12.15 secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in it these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly Tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberalitie sixtly Society seuenthly Clemencie Concerning these three last duties or branches of Loue it will bee expedient to adde something for further explication of them Liberalitie Liberalitie is required and it standeth of two maine branches first Hospitalitie and then the workes of mercy Hospitalitie is required in these places Rom. 12.13 Wicked hospitalitie 1. Tim. 3.2 1. Pet. 4.9 Heb. 13.2 But this dutie stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so farre from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses True hospitalitie and such house-keeping but Hospitalitie stands in the kinde entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are either in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deedes Rom. 12.13 Leuit. 25.26 Luke 6.35 that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paide againe vpon the hope of a reward in heauen 1 Cor. 8.3.8 and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate 1 Tim. 6.18.19 men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of need then that that is spared and kept Spirituall mercie There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercy that we can doe for others whom we loue or pittie Societie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solâ—ce them and our selues with them This is that that Peter requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 17. Rom 12 11. when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but wee should both intertaine a brotherly fellowship that is society with thâ— brethren and loue it too This was their praise in the primitiue times Acts 2.42 that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the Sacraments The holy Apostle Saint Paul blesseth God for the Philippians that they did not onely make conscience of receiuing the Gospell Philip 1 5. Phil. 2.1 but also of fellowship in the Gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowshippe of the Spirit The last dutie of loue is Clemencie and this stands in the right framing of ourselues in respect of others and vnto the practise of clemencie diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others 1 Pet 4 8. And heere we are bound to forbeare our libertie in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate Genes 13.18 Rom. 14.15 now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the Gospell Thirdly 1 Cor. 13 7. to take things in the best part Loue belieueth all things it hopeth all things Fourthly Ephes 4.16 in our anger both to be short Let not the Sunne go downe vpon your wrath and also to be more grieued for their sinne with whom wee are angrie Ephes 4.16 then kindled against their persons as it is said of our Sauiour Marke 3.1 Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that either by soft answeres Pro 15 1. 1 Cor 6.7 Gen 13.18 6. Mat 17.25.26 Rom 12 21. Ephes 4 31. or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisite a peaceable curteous and tender carriage hospitalitie and a liberall distributing to their wants both in temporall and spirituall things a
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
tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godlie men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple f Psal 29.7 Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnes and peeuishnesse a vice should be onely found in the bosome of fooles g Iob 5.3 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwaies so please them that they thinke better of themselues then of seauen men that can giue a reason h Prou 12.15 26.12.16 3. Of rash medling with other mens businesse or prying into their estates i Prou 17.27 mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnesse to poure out all their mindes k Pro 29.11 Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke wisedome but hee cannot finde it l Pro 14.6 Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of praier or hearing or reading Further Rules for contemplation many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are caryed about with lusts are euer learning but neuer come to the knowledge of the truth m 2 Tim 3.6 Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseparable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly n Pro 14.29 Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled for contemplation Fourthly Humilitie or a tender sense of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation o 1 Tim 6.4.5 Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of CHRIST These men haue eyes and see not and eares and are as if they heard not p Math 13.14 To passe from this point of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisedome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Verse 5. Secondly the things to bee imparted are the most excellent in heauen and earth Verse 6. Thirdly no knowledge but this Diuers obiections against Knowledge answered but it is stained with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there Obiect 1 is no frowardnesse in it it is in vs not in the Doctrine it selfe Verse 8. Solut. Obiect But the study of sauing knowledge is exceeding difficult Sol. That Obiect 2 is answered Vers 9. My words are all plaine to him that will vnderstand Solut. and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Obiect 3 Vers 10.11 Knowledge is better then Siluer or Gold or precious Stones Solut. and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Obiect 4 Vers 12. that Wisedome dwels with Prudence or Discretion Solut. and finds forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therefore it is a meere imputation Obiect 5 Obiect Many great professors are men of wicked liues Sol. Vers 13. The feare of the Lord is to hate euill Solut. as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such bee of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect 6 Obiect But the most that follow Sermons and read the Bible so much are base persons Solut. and men of no fashion in the world Sol. That is denied Vers 15.16 For the holy wisedome of the Word hath beene the fairest ornament and help and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice Obiect 7 Obiect But this knowledge fills men with terrours and Melancholy Sol. That is denied Solut. for it is a most louely study I loue them that loue me It is only terrible to such as so loue their sinnes as they will not part with them Obiect 8 Obiect It is a knowledge neuer attained in any perfection Sol. That is denied too Solut. Vers 17. They that seeke me earely shall finde me men get
there owne flesh they fight by renouncing the world and the care or confidence in wordly hopes making profit and credit stoop to the calling of God 2. Against the temtations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuising how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt teachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God Col. 4.12 and so they fight by complaining against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and fayth in affliction by enduring the fight of affliction The consideration of this fight may first awaken carlesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemies in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath beene the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many waies labour and striue for you and shall not you striue for them by apologie prayer care and all waies of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ There might be greate cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their owne persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints as well as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely triall of our true loue to the brethren if wee can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor colde That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simplie dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee heere further noted 1. That wee haue the profit of the prayers and holie endeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainely it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much greefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ IN the beginning of this verse is contained the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painefull labours of the Gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutall loue one of another it knits their hearts together And contrariwise we may generally here note the hurt and mischeefe that false and corrupt teachers bring vpon men They hinder the consultations of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose harts are not effectually wrought vpon by the Gospell Doct. 1 are voyde of the consolations of God They are in comfortlesse distresse a naturall heart is a comfortlesse heart An vnregenerate heart is a comfortlesse heart and they must needes be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells
as well as they For we haue the spirit of God in vs and the people of God round about vs. Heere also Ministers may take notice of their duties their spirits should cleaue to their people and their daily thoughts and cares should runne vpon them they should still obserue them and watch ouer them in the Lord. Ob. 2. But might some one say Is it charitie in the Apostle being thus absent to entertaine surmizes and hard thoughts of vs as if wee were falling away c. Now to this he answers that though he wrote this to exhort them and to warne them yet he did greatly reioyce to know so much as hee did of their order of life and stedfastnesse of faith Many are so diseased that they thinke if a man reprooue them or admonish them that then hee hates them altogether and likes nothing in them but the Apostle to preuent that acknowledgeth the praise of their life and faith A holy minde can reioyce in the good things of those he warneth or reprooueth Your order Order hath originall in God he is the God of order a 1 Cor. 14.33 as all disorder and confusion is of the Diuell Order is that wonderfully commends whatsoeuer it is in There is a kinde of seede of order sowen in the creatures This order in man is their eutaxie or well disposing of themselues The Apostle might commend their order generally both in relation to the common-wealth and to the Church and in their families as also in their particular conuersation That there might be order in Common-wealths Of order in the common-vvealth God hath set man in authoritie for by him Kings raigne and haue their power b Prou. 8. Rom. 13. and hath communicated a part of the honour of his owne diuine lawes to their ciuill lawes viz. That they should binde mens consciences so farre as they are not disagreeing from his word Besides hee hath recorded threatnings against the disobedient and acknowledgeth Magistrates to beare his image to be as it were Gods by representation and hee guides them by his spirit for the time many times qualifying them with gifts and guiding their mouthes in iudgement for a diuine sentence is in the mouth of a King yea hee himselfe drew a plat-forme of rules for Common-weales to giue them a taste of gouernment Now that men may attaine to this Eutaxie and good order in Common-weales they must reade the law of God and let that bee a generall guide to them and they must propound sanctitie as well as felicitie as the end of their gouernment and in calling to office they must be carefull not to set the feet where the head should be but to chuse men that feare God and hate couetousnesse and are men of courage The feare of God and courage is wonderfully wanting in all sorts of Magistrates And as for courage in respect of the people what are they the better if they haue a good man that will doe no good then if they had euill men that would doe no euill Yet in truth Magistrates whether good or euill men doe much euill by suffering euill to be vnpunished But to returne to the point Magistrates that would preserue order must giue good example themselues and mend the disorders of their one households and bring such a sympathie and loue of the people as they should both preserue their authoritie and yet remember that they rule their brethren And in their gouernment they cannot obserue order vnlesse they punish vice as well as command or prouide for vertue and wealth Besides they must take away the persons or places that are occasions of disorder and they must charge and remunerate as well as punish Finally the people out of the obligation of conscience must striue to liue in order with reuerence and feare yeelding ready obedience and furtherance to those that are placed in authority ouer them Order in the Church There is order also in the Church and thus there is order in doctrine for milke must be propounded before strong meat or with sufficient reference to the parties to be taught There is order also to be obserued in the time places and manner of celebration of Gods worship There is order also to be respected in the vse of things ecclesiastically indifferent There is order in the subordination of persons in the ministery some to rule some to teach some to exhort some to distribute There is order also to be obserued in the discipline of the Church proceeding by degrees with offenders so long as they are cureable Order in the family Neither may our families be without order order I say not only in the duties that concerne the maintenance of the familie but also in the exercises that concerne religion and the seruice of God in the familie In families there must be a care also of reformation especially that openly prophane persons only for temporall aduantage bee not retained or admitted there In the familie also there must bee a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutuall edification What should I say There is a mutuall relation in all the members of the familie one to another and the discharge of their seuerall duties one to another is charged with a daily care of order But I thinke the Apostle commends the order of holy life vnto which euery Christian is bound It is certaine we can neuer soundly proceed in godlinesse without a care of a settled frame and order of liuing Wee may not liue at a venture in religion T is not enough to doe good now or then by flashes There is an order in holy conuersation We must walke by rule d Gal. 6.16 There is an holy disposing of our waies required e Psal 50. vlt. It is required of vs that we should ponder the pathes of our feet f Pro. 4.26 Wee must order our affaires with discretion g Psal 112.5 This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the wayes of peace i Luke 1.79 T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine wayes and contrariwise the vision of the saluation of God is promised to such as dispose of their wayes aright k Psal 51. vlt. And to bee carefull of an orderly course of life is to keepe our soules l Pro. 19.16 and peace shall be vnto such But alas men haue corrupted their wayes and their vnderstandings are darkned and they are strangers from the life of God neither will men cease from their rebellious wayes The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their wayes and are like Dan that would bite the heeles of such as endeuour to walke in sincerity Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as
law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right and thus where the reason of a law is particular there the law is so and bindes not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours of carnall men and draw away mens mindes from the spirituall worship of God in Christ Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accounted for though they were not forbidden in the morall law We haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so here is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is here rendred to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but wee must so serue as we please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that he frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Family duties in as much as they will not only please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea here he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccles 12. ◠Psal 148.12 There is Scripture for babes and young men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ieroboams young and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psal 144.12 A happy thing when the young men see visions as well as old men dreame dreames Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother Is 62.5 Vse 1. This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes 6.4 2. Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare sermons read the Scriptures seeke the companie of such as feare God or sanctifie Gods Sabbaoths 4. This should teach all to repent euen for the sinnes of their youth Psa 25. For they were then tied to please God aswell as afterwards 4. That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of his childe and dost thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their duty to their children it is not an easie thing to be a Father and mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from all prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speeches from chābering wantones not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists and from making of images of the trinity c. If men would auoide periury they must take heed of common swearing So Ministers must not only call for peace and vnitie but they must take heed of prouocations to discords when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their duties to their children By Fathers he meanes both Parents none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Here I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guiltie of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Answ It is not to allow Parents to be lesse carefull but it may be the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and masters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to finde them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is here restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked
seruants are to be instructed out of the word 5. Things generally obserued which reprooues Masters that restraine seruants from hearing the word in Gods house and open not the booke of God to them in their owne houses 2. A question may here be mooued why should the duety of seruants be thus largely in so many words set downe Answ 1. Because vsually men shew lesse compassion to seruants therfore God takes the more care of them many men will haue some care of their children to see them taught in some manner but their seruants they wholly neglect Therefore God who is a Father to seruants as well as children prouides large instruction and comforts for seruants if they will come to his booke to be taught 2. The carefull Apostle saw that in the first conuersion of men from Gentilisme to Christianitie there was greatest danger of disorder scandall in seruants partly out of wearinesse of their bondage and seruile condition partly because men would lesse spare to tell of their faults therefore the Apostle as most fearefull of them spends many words in the teaching and incouraging of them 3. We may note here the candor of the Apostle he doth freely deliuer his mind in the behalfe of seruants with a full vent of words with great care without holding backe any thing that belongs vnto them He was not of the mind of most Preachers now adaies that hold the discourse of family duties especially of seruants too base a subiect for their wits and learning to be imploied in neither was the Apostle of the humour of Lawyers that seldome speake much but for great men or when they may haue great gifts the Apostle speaks as much for a seruant that could do nothing for him as for the Masters 4. In laying downe his speech to seruants he both teacheth and comforteth them but for order he first teacheth them and as any is more ignorant this course is more needfull to be held the common people should be in this manner dealt withall they must first be rebuked conuinced exhorted taught and then meet comforts to be applied and not before Lastly the scope and drift of the Apostle in all these words is to keepe Seruants in order and that first to hold seruants in obedience that none vnder colour of liberty in Christ should breake vp their subiection to their Masters He was no Anabaptist Secondly to meet with the faultie obedience of such seruants as were resolued to stay in seruice Hee meeteth here with fiue faults in seruants Fiue faults in Seruants 1. The first fault in Seruants is halfe seruice or to obey in what they list this he correcteth when he saith in all things 2. The second fault is eye-seruice 3. The third fault is prophanesse most seruants neuer respect piety and Gods feare but onely to please their Masters this hee meeteth with when he saith not as men pleasers but fearing God 4. The fourth fault is hypocriticall seruice this he meeteth when he addeth in singlenesse of heart 5. The fifth fault is basenesse of minde and discouragement this he would preuent in the two last verses Thus of the generall Seruants The Seruants in the Apostles time were for the most part bondslaues bought and sold as beasts and their Masters were Infidels and cruell to them and yet many of these Seruants were conuerted to the faith of Christ Where we may learne that mens slaues may be Gods seruants hee hath his elect among these the deare children of God in this world may bee abased to most vile misery and a most seruile condition The Vses are First to shew that felicitie is not in outward things for Gods seruants that had attained the chiefe good yet were in most base condition in respect of the things of this life Secondly to teach vs patience in lesser crosses whatsoeuer thou art yet thou art not a bondslaue therefore bee patient such as haue beene deare in Gods sight haue beene worse vsed then thou art Thirdly to teach vs compassion to the baser sort of men for Gods elect may be among these Lastly this is a great comfort to the abiect But howsoeuer bought seruants were most vsuall in the Apostles time yet hired seruants were vsed then too and are here meant aswell as the other yea all seruants though they were nobles seruing in Princes Courts are tied to the duties generally here required And as any seruants haue more knowledge and doe professe sinceritie in religion they are the more tied to bee carefull seruants to men they should not onely be better men and women but better seruants also Thus of the parties exhorted Be obedient Here I consider 2. things 1. That they must obey they must approue themselues to their Masters not by wearing their cloth or cognisance or by words and complements but by painefull and carefull obedience 2. How they must obey and that may be opened thus First with reuerence with all honour 1 Tim. 6.1 both internall 4. Things in the manner of seruants obedience with high account and estimation of their Masters and externall with reuerent words and behauiour Secondly with all feare 1 Pet. 2.18 Ephes 6.5 and this they should shew first by auoiding what might offend Secondly by not answering againe Thirdly by a holy endeauour to please them Tit. 2.9 Thirdly with subiection to rebukes 1 Pet. 2.11 2. to correction 1 Pet. 19.20 3. to their restraints first in respect of diet they must not be their owne caruers Secondly in respect of place they must keepe the bounds of the Familie and not at their pleasure be gadding out either by night or day vpon any pretence without leaue Thirdly in respect of companie they must bring none into the Family that are lewd persons or of what sort soeuer against the liking of the Master nor may they keepe company abroad to the iust offence of their Masters Fourthly in respect of apparell though they haue neuer so good meanes yet they must bee attired as becommeth Seruants And this subiection also they should shew in a ready acknowledgement of their fault when they vnderstand it It is a great fault in Seruants that though they vnderstand yet they will not answere First acknowledge and giue glory to God and submit themselues to their masters Pro. 29.19 4. Withall good faithfulnesse Tit. 2.10 this faithfulnesse is required 1. In respect of the goods of the family and thus they must shew their faithfulnesse in not daring to purloyne the least penny from their Masters no pickers Tit. 2.10 2. It is not enough that they are true but they must bee thriftily carefull to see that nothing be spoiled or lost or miscarry any way by their default and negligence this was the great testimonie of Iacobs faithfulnesse Gen. 31.36 2. In respect of secrets they must keepe the secrets of the Master and of the family yea and of the trade and calling to 3. In respect of the businesse of the family and here
causes are in some vnbeleefe a Rom. 11.20 in some pride and the vanitie of our owne conceits b 1 Tim. 6. vlt. in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh c 2 Tim 3. in some certaine opinions wilfully receiued as iustification by the law d Gal. 5.4 or that the resurrection is past e 2 Tim. 2.16.17.18 or the like but the generall cause is the want of practise of that we heare f Math. 7. And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth g 2 Pet. 3. vlt. 2 Cor. 10.11 and the rather considering that many that are fallen had great knowledge h Heb. 6.4 and great ioy in hearing the word i Math. 1 3. and great affections to the ministerie for so had the Galathians to Paul k Gal. 4. and besides they were such as in reformation did forsake the filthinesse of the prophanenesse of the world l 2 Pet. 1.20 and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come m Heb. 6.4.5 Ob. But some one may say they that are fallen finde no such miserie in their estate Answ Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ There is a totall apostasie and an apostasie in part they fall from the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus n 2 Cor. 11.3 And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end o Rom. 5.1.2.3 God is able to stablish vs p 1 Cor. 15.1 And the word of God is Gods power not only to regeneration but to saluation q Rom. 14.4 The weapons of our warfare are mighty r 2 Cor. 10.4 and great power is made knowne in weakenesse Å¿ 2 Cor. 12.10 onely beleeue and vse the meanes Doct. 4 Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the onely meanes yet it is an effectuall meanes Hovv many vvaies Christians may be said to be perfect Perfect A Christian man may be said to be perfect diuers waies 1. In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2. In respect of consecration or calling so the word that some translate to make perfect is translated by others to consecrate Heb. 1.10 and 5.9 which importeth that Christ may be said to be perfect because hee was separated or dedicated or called to perfection or hath a perfect calling 3. In respect of acceptation not in respect of operation the Lord accounting our confession of imperfection for perfection 4. In respect of parts though not in respect of degrees hee is perfect in that he hath holinesse in euery part though not in such measure Thus to be perfect is to be sanctified thorowout 5. Comparatiuely not positiuely comparatiuely I say either with carnall men or ordinarie hearers or infants in grace A Christian that makes conscience of all his waies and can loue his enemies is perfect t Math. 5.48 in comparison of carnall men that follow the swinge of their owne corruptions and affections and so hee is too in respect of ordinarie hearers that seeke not the power of godlinesse and as for infants in grace it is perfection to be of ripe age or strong in the grace or knowledge of Iesus Christ u 1 Cor. 14.20 Eph. 4.12 Hos 5.14 And so the doctrine that is to be propounded is called the doctrine of perfection * Heb. 6.1 6. In respect of truth though not in respect of absolutenesse thus hee is perfect because he desires and indeauours after perfection though in act he attaine it not Thus vprightnesse is the perfection of a Christian after calling 7. In respect of men or common estimation and so hee is perfect tâ—at is vnrebukeable 8. In respect of the end and so he may be said to be perfect three waies 1. In intention because he sets perfection as a marke to shoot at x Phil. 3. 2. In respect of duration because he holds out to the end 3. In respect of accomplishment because hee finisheth what hee vndertaketh in godlinesse or mortification he doth it not by halfes or in some parts of it for so to perfect is translated to finish y Act. 20.24 Ioh. 4.34 17.4 Here then we see what we must doe to be perfect men wee must confesse conscionably our imperfection we must liue in vprightnesse and not in any grosse or presumptuous sinne wee must finish what wee vndertake in godlinesse and we must striue after perfection wee must loue our enemies What vvee must do to be perfect and rule our tongues z Iam. 3.1 1.5 and let patience haue her perfect worke hee that doth this is a perfect man But a man shall neuer attaine vnto this vnlesse he labour for much knowledge a 1 Cor. 14.20 and to that end exercise himselfe in the word of righteousnesse b Heb. 5.14 and besides a man must withdraw himselfe from the world and deuote himselfe to sincerity and especially a man must get a great deale of loue for that is the bond of all perfectnesse c Col. 3.1.4 Full The faithfull are said to bee full both in respect of the number of faithfull persons added to the Church d Acts. and in respect of the plentifull performance of the rich promises of God e 2 Thes 1 11. and in respect of holding out till their course be fulfilled f Rom. 11.25 but I take it to bee meant of fulnesse in graces and duties in both fulnesse is required in duties fulnesse is taken for abundance and sometimes for the fulfilling of some particular office or charge both are required g Act 9.36 Phil. 1.11 Act. 12.14.26 in graces there is a fulnesse of grace and knowledge and of zeale h Act. 6.3.5.8 and of ioy i Ioh. 3.29 15.11 The fulnesse of faith is the confidence and vndaunted assurance of it the fulnesse of knowledge is the largenesse of vnderstanding and discretion the fulnesse of zeale is the power of words and affections the fulnesse of ioy is the truth and contentment of it Hence wee may discerne the state of the soule of a Christian it is like a vessell vnder the conduit pipe
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous burthen to the soule and the worse the lesse they are felt Men will not willingly suffer vniust impositions in their free holds in the world nor should men suffer the world to impose burthens vpon their soules The word also notes the audacious liberty of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all Interpreters to vnderstand these words to be the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c but cleane contrary with spirituall things why should we not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the six reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
fasting for that he confesseth that had a shew of voluntary not coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisdome 2. This sparing did with hold the honour due vnto the body Obserue here that it is a faire propertie to vse candor and ingenious inquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairely yeelds the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happy if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome only in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntarie religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are here reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew What are their workes of supererogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions The Apostle here giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is The body is to be honored for many reasons they yeeld not due honour to the body the body of man is to be honoured for first the sonne of God as the Fathers say made it with his owne hand in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imployments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the Holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ Lastly it shall be gloriously raised at the last day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and cruelty and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde onely to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and study of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons vers 3.4 Verse 1. In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the duty required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ 2. These things are aboue 3. Christ is aboue 4. Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. Verse 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2 Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. Verse 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Verse 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreates first of the mortification of vices that concerne our selues most vers 5.6.7 Verse 5.6.7 Secondly of the mortification of iniuries v. 8.9 Verse 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleanesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Verse 6. Secondly from experience in which yee also walked when ye liued in them v. 7. Verse 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his workes v. 9. Verse 9. Secondly Ye are renued which is explicated by shewing that this new birth is in generall the putting on of the new man in particular it is