those things that are aboue where Christ sits at the right hand of God HITHERTO of christian doctrine now followeth christian life The Apostle hath before discoursed of matters of faith now he intends to intreat of matters of life and to prescribe rules of conuersation And these rules belong either to our generall calling as we are Christians or to our particular callings as we are people of such or such condition or state of life The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter The rules of the first kind may be referred to three heads for either they concerne first the meditation of heauenly things or secondly the mortification of vice or thirdly the renouation of life The meditation of heauenly things is vrged from v. 1. to the fift the mortification of vice is vrged from v. 5. to the tenth Renouation of life is generally laid down v. 10.11 and more specially opened v. 12 to the eighteenth The exhortation to the care and studie of heauenlie things is thus digested First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is confirmed by motiues and reason v. 3.4 And thus for the order of the whole Chapter and the generall frame of this first part Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words with the Chapter before and the matter following in this Chapter From the coherence with the former Chapter I obserue these things-First that there can be no holinesse of life without faith and therefore the Apostle first instructeth them in matters of faith It is a true rule whatsoeuer is not of faith is sinne and may be extended further then things indifferent while we are out of Gods fauour and know not our reconciliation and iustification in Christ our best actions are but faire sinnes For without faith it is vnpossible to please God Secondly that the terrestriall blessednesse of man is in respect of sinne two waies principally assaulted First with errors in opinion Secondly with corruptions in manners And against both we should learne from the Apostle in the latter part of the former Chapter and the first part of this to be armed and furnished with holy directions and meditations Thirdly that these men that are so superstitiouslie earnest and so zealouslie forward for ceremonies and the traditions and obseruations of men whatsoeuer they protest or pretend or seem to be are indeed void of true deuotion and feruent affection to heauenly thingsc. Fourthly that he that is by faith made a new creature must resolue to be at Gods appointment for his whole carriage in his generall and particular calling Thus of the coherence with the former Chapters From the order of doctrine in this Chapter two things may be noted First that before a man can be good in his particular calling he must first be good in his generall thou maist be painfull and diligent but thou canst not be euerie way a faithfull and sound hearted husband wife seruant child c. till thou be a good man or good woman in respect of grace and godlinesse And therefore we should first seeke the righteousnesse of Gods kingdome and it may serue for direction vnto such as choose wiues or seruants or the like if they be not faithfull to God how canst thou be assured they will prooue faithfull to thee moreouer wouldst thou haue thy seruants or children to be amended then bring them to the powerfull preaching of the word and call vpon them to get into the fellowship of the godly that they may learne to be good abroad in matters of religion and then thou maist hope to find them by proofe and daily experience trustie and faithfull in thy businesse finallie this reprooues both the sinfulnesse and follie of many carnall paâ—ents and masters they neuer care so their seruants do their worke though they altogether neglect Gods worke And many times they restraine their seruants and children and will not let them heare sermons or come into godly companie as if that were the way to make them idle and carelesse whereas we see the cleane contrary to be true Secondly that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues till they fall in loue with heauenlie things and grow in some measure wearie of the world and the things thereof Thus of the generall obseruations from the twofold coherence Now followeth the particular opening of the words In the proposition of the exhortation to the study of heauenly things laied downe in this verse two things are to bee considered first what or the dutie required viz. seeke those things which are aboue secondly why or the reasons to enforce the dutie and they are foure First ye are risen with Christ in the first resurrection Secondly these things are aboue and not attained without seeking or studie Thirdly Christ is aboue in his bodily presence Fourthly Christ sits at the right hand of God exalted in the glory of his father each of these strongly conclude the exhortation as will further appeare in the particular handling of them If ye be risen with Christ. There may be conceiued to be a threefold resurrection of a christian The first is sacramentall And thus we rise againe in baptisme The second is corporall and so we shall rise againe in the day of Iesus Christ in our bodies out of the dust of the earth The third is spirituall and so we must rise in this life in soule from the death of sinne or else we shall neuer be deliuered from the second death of this spirituall resurrection called elsewhere the first resurrection he here intreats And it is a worke of the spirit of grace deliuering vs from the power of sinne by which vve are quickned to the heauenly desires and endeuours of holy life by the vertue of the resurrection of Iesus Christ applied vnto vs by faith in the effectuall vse of Gods ordinances It is a worke by which we grow conformable to Christ bâ—ing risen againe by which also we taste of the powers of the life to come and are borne again to a liuely hope of an eternall and incorruptible inheritance the earnest of which we haue receiued and shall shortly receiue the whole possession purchased though for a time we be absent from the Lord. This first resurrection carieth with it a similitude or resemblance of Christ rising againe so as euery Christian in this work beares the Image of Christ and in him Christ riseth before our eies not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection by renewing such fruits of it but also
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal. 84.12 1 Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faith and continue in it but wee must be grounded and stablished and when he saith stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it foure things to wit particular Knowledge Certaintie Resolution and Contentment To be thus established would fortifie vs against all the changes and alterations of estate or Religion in after-times and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmoueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That we might be thus grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles we must be daily conuersant in the Scriptures 2. We must be much in prayer but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruency and power of Gods spirit in others in prayer 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to be abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled 4. We must pray God to giue vs a free and ingenious spirit wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or Calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sound frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne cause 6 Wee are not vsually setled and soundly stablished till we haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to Christ and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke Quest. What should be the reason why many after long profession and much hearing and some comfortable signes of assurance at sundry times conceiued should yet be vnsetled and distracted and shew so much perplexitie and want of firmenesse eyther in contentment or practise Answ. This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the Application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secret or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may be obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministery of the Word they seeme to receiue with admiration and great liking Eyghtly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections eyther of anger or wordly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable libertie in following eyther their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in GODS fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope our whole happinesse may be branched out into these two parts First what we haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith
thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of miserie vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1.2 Math 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3 2. Iud. 12. 1. Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh or a prince of this world yea thou maiest haue a name that thou liuest spiritually and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the bodie 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgments of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sin and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and helâ— his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ. 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be here warned of thy miserie let it be enough thou hast been dead
greiuous 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 burthen vpon their soules The world also notes the audacious libertie 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 proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast 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 waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast 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 bee 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 necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene 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 wee 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 stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. 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 ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse 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 sixe 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 3. things alleadged to approoue 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 nor 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 wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie 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 onely 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. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation 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 for or are all of these three are the chiefe arguments of their defence The Apostle heere 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 they yeelde not due honor 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 hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 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
represse the itching curiosity of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercy to smite vs with rebukes or guide vs in the way After the Image of him that created him Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance The Image of the inuisible God and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the father is now seene And therefore our Sauiour saith he that seeth mee hath seene the father for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily he did resemble and as it were expresse hâ—s owne and his fathers nature after diuers manners and by diuers workes or actions The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation 2. By regeneration He was created in it And then faling from God by sinne he recouers the renewing of the Image of God by grace and effectuall calling in Iesus Christ that this may be more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calles him the Image and glorie of God 2. As a Magistrate and so Princes and Rulers are called gods on earth but neither of these are ment heere For this Image of God heere mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to bee heere considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kinde of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortall and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery faculty hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may prooue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith he that seeth mee seeth the father Hee saith not he that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans blood he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternitie is as it were breifly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meekenesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that he is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God I meane in the creation did so by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed and walke as becomes the coheyre of Christ. Secondly are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their Brethren neyther to neglect their good for why should thy Brother perish nor with proud insolencie or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neare in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sincke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ. Men are said to be in CHRIST three wayes first as the Plant in the Stocke Iohn 15. secondly as the Member in the Body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes. 5.25 Dost thou aske then how thou maist get into Christ. Ans. Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the olde tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and worldly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes betweene a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to pleade interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spirituall Marriage Againe would a man know whether hee be in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man be abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and voyd of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ. Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercise of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratâ—uely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and heartie feelings wrought by the Word and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to proue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ. IT hath beene an auncient custome both in the Iewish Christian and Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Sâ—oickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace Grace This word is diuersly taken For kindnesse 2 Sam. 16.17 for abilitie to affect or perswade Psal. 45.2 for the happinesse that is had from Christ in this world and so it is opposed to glorie Psal. 84.11 for the preaching of the Gospell Rom. 1.4 Tit. 2.12 for approbation from God Prou. 12.2 finally it is taken for the spirituall libertie that wee haue from Christ and so it is opposed to the Law Rom. 6.14 lastly it is taken for the loue and fauour of God receiuing the Sinner into couenant
in Christ as it is an euer-flowing spring of celestiall Grace to the soule iustified and so it is taken here Peace This word also is diuersly accepted for rest and ease from paine Psal. 38.4 for familiaritie so the man of my peace Psal. 41.9 for concord Ephes. 4.3 for prosperitie in generall 1 Chron. 12.18 Psal. 125.5 Ier. 29.11 for all that felicitie wee haue by Christ Luke 19.42 for glory in heauen Esa. 57.2 Luke 19.38 Rom. 2.10 Luke 1.79 for reconciliation it selfe Luke 2.14 Esay 53.5 for the meanes of reconciliation Ephes. 2.14 for the signes of reconciliation Esay 57.19 Psal. 85.8 for tranquilitie of conscience Rom. 14.17 5.2 Lastly it is also taken for all that rest of conscience within and Synecdochically it signifieth all those blessings spirituall which eyther in this world or that other better world wee receiue from Christ together with Gods fauour and grace neyther is temporall prosperitie excluded though not principally meant and so I thinke it is taken here The meaning being thus found I consider the obseruations first generally First in that the Apostle doth in the very Salutation sow the seedes of the whole Gospell we might learne euen in our ordinarie imployments to minde Gods glory and the saluation of others Secondly wee may hence see that it is lawfull to draw abridgements of holy things and commend them to ordinary vse as here these graces to an ordinary salutation from man to man and so I thinke of teaching the Lords Prayer and Commandements with other Scripture to children or seruants that yet vnderstand not and that for such reasons as these first that so they might haue occasion much to thinke of the things are so much and commonly vrged secondly that if any time of extremitie should come they might haue certaine seedes of direction and comfort to guide and support them thirdly that their condemnation might be more iust if hauing Grace and Peace and other principles of Catechisme so much in their mouthes they should not get them into their hearts Thirdly a question may here be moued how the Apostle can in these words wish vnto them their chiefe good or felicitie seeing these are not all the graces or blessings needfull to our happinesse I might Answere this diuersly 1. Here is a Synecdoche all are vnderstood though not all named or thus these are the beginnings of all graces and blessings or thus one or two graces is worth a world besides or thus these are chiefely aboue others to be sought but lastly it is certaine these cannot be had without the most of sauing graces as for example true Peace cannot bee had without Christ nor without godly Sorrow Confession Knowledge Meeknesse Desires Faith Humilitie Loue and the like as men may easily see if they will be informed eyther by Scripture or experience Fourthly but the maine Doctrine which generally I obserue out of these words is this that spirituall things from God in Christ are the best things and most to be sought and desired and wished both for our selues and others The reasons are 1. They serue for the excellentest part viz the soule 2. They serue for eternitie and these outward things but for this life 3. Spirituall things are giuen by God in Christ the other by God without Christ 4. They onely are able to satisfie the Soule 5. in respect of continuance for outward things can last but till death but then their workes will follow the faithfull into the graue yea into heauen and therefore much more these graces 6. Spirituall things are onely proper to the Saints temporall things are common both to good and bad 7. These are to be had by vertue of an absolute promise the other but conditionally assured 8. These are more pleasing and acceptable to God Gods acceptation proues them best lastly What shall it profit a man to winne the whole world and loose his owne Soule The vse is first for the iust reproofe of the wonderfull carelesnesse and strength of folly that hath possessed the most people in the prophane neglect nay contempt of spirituall things with the meanes of them Indeede if men could be rid of Death the Graue Hell and Gods Curse or if these things could be had without seeking it were to some purpose for men to sleepe still and neuer wake Many are the sleights of Sathan Some are stubborne and will not regard some with very preiudice runne wittingly to hell some confesse it to be meete that the best things should be chiefely sought but forget some purpose but giue ouer for difficulties in the beginning some no sooner ridde off terrour but as soone off care for the life to come Secondly this Doctrine may be a singular comfort to vs if wee can finde grace and peace in our harts how euer it be with vs in our bodies or estates otherwise Thirdly it should teach Parents to be more carefull to leaue grace in their Childrens hearts then treasures in their Chests for them and friends should more endeauout to helpe one another in the comforts of an holy fellowship in the Gospell then in the ciuill furtherances they doe so much engage themselues to Lastly it should teach vs to learne the lesson giuen by our Sauiour Christ Mat. 6. neyther to enlarge our affections to the immoderate desires of superfluitie in outward things nor yet to racke our hearts with the faithlesse and fruitlesse cares for things necessarie This latter branch is vrged with eight or nine worthy reasons but of these in another place afterwards And thus much generally Grace If Grace that is Gods fauour and the graces spirituall that flow from thence be of so great worth and excellencie diuers things may be inferred by way of profitable instruction for our vse out of seuerall Scriptures First if it be so great a priuiledge to obtaine grace from God we should striue to be such as are within the compasse of the promise of grace especially wee should get humble and lowly hearts for God giues grace vnto the humble but resisteth the stubborne wilfull and proud sinner Againe if Gods Loue and Christs Grace be Iewels of so great value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the Grace of God into wantonnesse to abuse eyther the promises of Grace or the pledges of Gods Loue to become eyther bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace eyther by resisting tempting grieuing quenching or despising it And further wee should learne by all good meanes as constant hearing prayer reading conference and meditation to stirre vp the Graces giuen vs
should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercie of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces or an enduring contentment arising from the hope of a better life without the hearing of the word of GOD Quest. But tell vs distinctly what good shall men get by hearing of Sermons Answ. Many are the singular benefits come to men thereby First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-hart of man is here tamed melted and made to tremble Esa. 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Ephes. 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eyghtly Christ here comes to suppe with men Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is here or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa. 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 The vse of this point is First for instruction Let him that heareth heare yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and haue not heard them Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more be heard amongst vs. Whiles men lye sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duly waigh without shifting and preiudice these propositions viz that the hearing of the Word is the ordinary meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they can not enter into the kingdome of God Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatened them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them eyther the Preacher is too terrible or he is too comfortable If Iohn fast he hath a Deuill if Christ eate he is a glutton Secondly Some heare and are scandalized Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables Fourthly Some heare and their mouthes make iests while their hearts goe after their lusts they heare and mocke Fiftly Some make the Auditory of Christians the study of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine Seuenthly Some will heare if he speake of this world He is an excellent Preacher that in their vnderstanding giues them libertie and sowe pillowes vnder their fleshly and worldly elbowes Eyghtly Some heare fearfully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israel were to come nere the Mount Ninthly like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinfull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by heering Sermons and comming to Church they can asswage the trouble of their minds and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe Thirdly Some heare and say God forbid It is pitty it
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his owne conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest. But letting the Papist goe what is it to walke worthy of the Lord Ans. It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if wee would walke worthy of the Lord. In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his loue as wee forget not his presence And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit and according to the Spirit 3 Wee must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feete from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwayes a good fight and continue constant and vnmoueable and if Christ lead vs into his Chambers of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwayes Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worship and bow downe let him serue with all reuerence and heare without all hardnes of heart let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest. Why is it called the Kingdome of the Sonne rather then of the Father Ans. Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from Christ and no man commeth to the Father but by Christ. Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued as Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that Nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be sure to preserue vs. That himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee deny any thing seeing neuer can ought be so precious but that with Christ he will willingly giue it Verse 14 In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. how wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. That is the Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man hee onely was deputed hereunto hee onely it is that is the first borne the brother and the kinsman Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be eyther by proprietie or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before we can be pardoned it is a vaine thing to alledge that Christ dyed for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let goe his hold wee must be in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest. How could the obedience and sufferings of one man serue to redeeme so many men Ans. It is sufficient because he did all willingly because also he was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalites dreame Haue Quest. Had not the Fathers before Christ redemption in him as well as wee Ans. They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to be the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many wayes as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings There haue beene in former times foure wayes of Redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should be changed for vs Thirdly by violent Ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice. Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ and by this price wee may see how hatefull a thing sinne is in Gods sight and we may
as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
the Common-wealth of Israell 5. In respect of the Life of God And that if wee consider eyther the rule of life they account the Law a strange thing or the fountaine of life viz. Regeneration They are dead in sinne or the Obedience of holy life Their imaginations are onely euill continually But if any aske how this strangenesse comes the word in the originall seemes to note it for it is estranged which is more then Strangers for it imports they were not so created but made so They were made so 1. Originally by the transgression of the first man from whence flowed the first strangenesse betweene God and Man man running from God and God refusing to delight in the sonnes of men 2. By their owne actuall sinnes which seperate betweene God aâ—â— them Alienation is to the workers of iniquitie Quest. But what hurt is it to carnall men to be thus estranged Ans. There is no safetie against dangers where God is not to protect men there is no comfort in affliction where one can neyther looke to God nor the Saints for succour and comfort The God of this world doth rule effectually in all the Children of disobedience they are in bondage to the world they are in bondage to their owne flesh euen to a passionate blinde hard hart and rebellious nature They want the delightfull refreshing of all the blessings of God his ordinances graces or outward fauours All glory is departed from men when God is gone Besides obstinacie may cast them into a reprobate sence and eternall death may swallow them vp That wee may be deliuered from this strange estate of separation the bloud of Christ must be applyed wee must become new Creatures our peace must be preached accesse must be had to God by prayer wee must be ioyned to Gods Children we must be built vpon the foundation of the Prophets and Apostles and our soules must become Temples for the holy Ghost to dwell in all this is set downe in the second of the Ephesians from Vers. 13. to the end of the Chapter And to this end we must take heed of working iniquitie of Ignorance of an vncircumcised and an vnmortified Heart of strange Doctrine of the strange woman of strange Fire that is Will-worship and of the Manners of strange Children for all these by effects will estrange Lastly if it be so great a misery to be estranged woe be to them that lye in this misery and regard it not the lesse sense the more danger and most faultie is that frowardnesse in any that professe to feare Gods Name that voluntarily bring a curse vpon themselues by estranging themselues from the societie of the faithfull But let all that know Gods mercie in their reconciliation reioyce in their deliuerance from this miserie Enemies Vnregenerate men are enemies both actiuely and passiuely Actiuely they are enemies to their owne soules for hee that loues iniquitie hates his owne soule 2. to holinesse of life they hate to be reformed 3. to Gods children for it is certaine they shall be hated of all carnall men for Christs names sake 4. to the light hee that doth euill hates the light 5. one to another they are hatefull and hating one another 6. to God Obiect Sure no man hates God Sol. Many men doe hate God as appeareth by the threatning in the second Commandement and the Scripture else-where note such as in Gods account hate him such are these 1. Such as with-stand the truth and labour to turne men from the Faith Acts 13.8 2. Such as are friends to the World Iames 4.4 3. The carnall wise men of the world whose wisedome is enmitie to God Rom. 8.7 4. All workers of iniquitie Psal. 37.18.20 92.9 5. All Scoffers that reproach Gods Name Truth or People Psal. 74.18.22 6. All that hate Gods Children Psal. 81.14.15 83.2.3 129.3.5 Iohn 15.18.23 7. All those that refuse to subiect their soules to the Scepter of Christ and will not be ruled by his ordinances These are called his enemies Luke 19.27 And among other such are those loose people that liue vnder no setled Ministery Lastly all Epicures whose God is their belly and minde onely earthly things and glory in their shame Phil. 3.17.18 Passiuely they are enemies to God who hates them Psal. 5.4 to Gods ordinances which smite and pursue or threaten them Psal. 45.4 to all the Creatures who are in armes against the sinner till hee be at peace with God and in particular to the Saints which hates the company and assemblies of the wicked Psal. 26.4 And all this shewes the great misery of wicked men and how can they but be miserable that are in the estate of enmitie All seueritie will be accounted Iustice all their vertuous prayses but fayre sinnes stript they are of all the peculiar priuiledges of the Saints and that which men would desire to doe to their enemies God will certainely by an vnauoydable prouidence doe to them All the Creatures are against him a wicked man is as hee that should alway goe vpon a Mine of Gunne-powder eyther by force or by stratagem the Creatures will surprise him O that men would therefore labour to mortifie actiue hatred in themselues that the passiue destroy them not and seeke to Christ in whom onely this enmitie can be remoued Againe this makes against merit for what could wee merit that were enemies And let such as are deliuered and haue felt the bitternesse of this enmitie take heede of secret sinnes after Calling vnrepented of least GOD returne and visite them with the strokes of an Enemie In the minde It greatly matters in the businesse of mans happnesse how the mindes of men are ordered 1. Man makes it the fountaine of all his actions it is his priuie Counsellor hee speakes first with his minde hee obeyes his minde it is the shop whence hee frames all his engines against God and Man 2. The Diuell especially labours to be possest of this fort and to haue it in his custodie 3. The godly man repenting first labours to be renewed in his minde 4. God especially lookes after mans minde which appeares in that hee gaue a Law to the minde setting as it were a Guard to rule and appoint it and the inward worship of God is here performed We must loue God with all our minde and pray in minde God makes a speciall search after mens mindes it is his speciall glory to search the heart and minde of man and if God be enraged the strength of the battaile is directed against the minde and his worst strokes light there one of his last curses is a reprobate minde The consideration hereof may serue for reproofe of the great carelesnesse that is in the most for the mind and the inward man and the purity thereof Thought is not free as many fondly thinke hee will neuer truely repent
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
of Faith Luke 22.32 Seauenthly vnion with CHRIST Iohn 17.22.23.26 Continue Three things I propound concerning perseuerance First some reasons to moue vs to labour to hold out and continue Secondly rules to be obserued that we might continue Thirdly the helpes the faithfull haue to further their perseuerance For the first Vnlesse we continue wee shall neuer haue the full truth of God nor be made free by it nor haue found comfort that wee are the Disciples of Christ Neither is any man fit for the kingdome of God that puts his hand to the plow and lookes backe The branch cannot beare fruit except it abide in the Vine And if they continue not with vs it is because they were not of vs It had beene better for men neuer to haue knowen the way of righteousnesse then after they haue knowne it to turne from the holy Commandements deliuered vnto them For if after they haue escaped the pollutions of the world through the knowledge of Iesus Christ they be againe entangled and ouercome the latter end will be worse then the beginning Yea the very children of God by backesliding may fall into a miserable condition the powers of Hell may assault them They may goe to the graue with vnrecouerable affliction yea they may lose some graces without all restitution in this world as the ioy of their saluation plerophorie or full assurance c. For the second If thou wouldest continue thou must obserue eyght rules First thou must get a continuing faith get thee an infallible assurance of Gods fauour arising from the wise Application of Gods promises and the sure witnesse of Gods spirit Secondly thou must at first be throughly cleansed of all thy filthines making conscience to repent of all sinne and haue respect to all Gods Commandements And thou must be sure thou get a new heart for the olde heart is deceitfull and will not hold out in any thing that is good Thirdly thou must continue to vse the meanes of preseruation thou must still heare pray read conferre meditate and receiue the Sacraments for the spirituall life is preserued by meanes as well as the naturall Fourthly thou must ioyne thy selfe to such as feare God in the societie and fellowship of the Gospell The affections and desires of many are blasted and soone vanish like a morning cloud for want of communion with such as are able to direct comfort admonish or encourage them Fiftly thou must see to it that thou get knowledge as well as affection and affection as well as knowledgen. Sixtly thou must so receiue the truth of the doctrine of Christ as thou be also ready and willing to confesse it and professe it amidst the different opinions and humours of men Thou must be a sheepe meeke tractable profitable sociable innocent for boisterous conceited peruerse vnteachable natures will neuer hold long Lastly thou must be euer wary and take heede of crosse teachings and the puffs of contrary doctrine and withall take heed of coldnesse in following the truth and of discord with such as feare God Many times personall discords worke through mens singular corruptions apostacy from the truth once receiued The summe of all is that if wee get a iustifying faith and be once assured of Gods fauour if wee at first make a through reformation if wee daily sticke to and wait vpon the meanes if we conuerse with Gods children if wee haue wise affections that are warmed with pietie and shewed with discretion if we make a sound profession of the sinceritie of the truth if we be meeke and teachable and follow the truth without coldnesse or contention wee shall neuer fall but continue as Mount Sion that cannot be moued And out of all this wee may discerne the cause of the backe-sliding of many eyther they were deceiued by a temporary faith or neglected the constant vse of Gods ordinances or were sleightly in mortification or they forsooke the fellowship of the Saints or they were tost with contrary doctrine or they were people of vnruly affections or were seduced by secret lusts For the third though it be a hard worke to continue by reason of the infirmities within vs and the impediments from without vs yet a Christian hath great helpes to further him in perseuerance hee hath helpes first from the Saints and is furthered by their example by their exhortations and by their prayers secondly from the immortall seed which is within them which hath as great aptnesse to grow as any seed in Nature and is a seed that is sowen for continuance euen for Eternitie it selfe Thirdly from the easinesse and grace of the Couenant in which they stand in fauour with God And here it would be obserued how the words of the Couenant runne for when God saith Hee will make his euerlasting Couenant his promise is that hee will not turne away from them to doe them good and his feare he will put in their hearts that they shall not depart from him And in another place he sayth hee will not onely clense them but hee will giue them a new heart and take away the stony heart out of their bodies and put his spirit within them and cause them to walke in his statutes and to doe them Fourthly from the spirit of God which is in them for the spirit sets the soule at liberty and furnisheth it with graces sealeth vp vnto the day of redemption strengtheneth the inward man shewes the things giuen of God is a perpetuall comforter leadeth into all truth frees from condemnation and the rigour of the Law Rom. 8.1.3 is life for righteousnesse sake ver 10. mortifies the deeds of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and moueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may be sure to haue any thing 1 Iohn 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our wayes verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt verse 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feet verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmoueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is setled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to grieue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I be troubled or disquieted or rather why should I not be ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may here note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also he should regard the sorrowes and troubles of our flesh For his bodies sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body The Vse is manifold First wee should hereby be informed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should be most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancie and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
God will doe them Fourthly that the reasons of this dealing may be iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall be cleered and made manifest Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a misterie Answ. This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures be as a soaled Booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mistery of his Will diuers wayes first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinary Preaching of the Ministers Dreames Visions and Types were peculiar in a manner to the olde Testament the ministery of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministery of Gods Seruants and in the vse of the Scriptures Quest. But was not the Gospell reuealed till now since CHRIST Answ. Yes it was as these places may proue Iohn 8.56 Abraham saw his dayes and Moses wrote of him All the Prophets gaue witnesse vnto Christ Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Hebr. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to be exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the times of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ somtimes to Angels somtimes to the blessed in heauen somtimes to the faithful on earth The Pope hath his Saints and such are the choyse of the most desperate Traitors as hee ordereth his Canonisations in our dayes And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the Faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith that haue the spirit of Sanctification that are separate from sinners by a holy calling that are reformed from the principall euils of their former conuersation that call vpon the name of the Lord that are consecrate to God in speciall holinesse of life Quest. But if a man liue ciuilly in the world will not that serue the turne Answ. It will not our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voyd of the inward worship of God and in the outward hee is eyther secure or superstitious Fiftly hee neuer trauelled in the new birth for his honestie Sixtly hee wants the righteousnesse of Faith Seauenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowne what is the riches of his glorious misterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellencie of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ. And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God He would 4. the manner 1. if we respect the vnregenerate world it is in a Mistery 2. if we respect the grace communicated it is a glorious and rich mistery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if we respect future things hee is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That onely the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ. The Lords secret is onely with them that feare him till faith be reuealed men are shut vp as in a dungeon or prison the Lord speakes peace onely to his people and his Saints The righteousnesse of God is reuealed to the iust man that will liue by faith Flesh and bloud till there be a new birth is not capable of this reuelation men that hate to be reformed haue nothing to doe with Gods Couenant Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts
and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to be abundant in practise for the sauing knowledge of this misterie increaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisedome let him aske it of God Secondly let all that would haue knowledge vse good meanes Those people that are too wise to vse reading hearing conference and Prayer are but in a miserable case those they account â—illy people euen as Babes and Sucklings in comparison of them carry away the blessing while they liue and dye in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and not men sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine Fourthly we should prise euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reason of the dispensation of spirituall fauours in Christ are not in vs neyther in will nor worke but in the good pleasure of Gods will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that we should be thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our chiefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trials and troubles because hee did it Lastly this might breake to powder carnall hopes how canst thou pleade thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need goe no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekely raised and divulged throughout all the Countrie round about What is the riches of the glory The Apostles varietie and effectuall tearmes are to be noted though hee haue spoken much yet hee is not drawen drye but speakes still with great feeling and efficacie both of words and matter Aâ—d indeed as any men are more holy they haue the more deepe tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of admiration as if hee thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when wee see holy men striuing for words to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should be most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word and that we doe highly esteeme of it and long after it what must wee doe to keepe this appetite that we lose it not and that it dye not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heed of euill company the people that cryed out for very admiration Hosanna blessed be he that commeth in the name of the Lord when they were gotten among the Scribes and Pharisees had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue eyther their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy hart from communion with God in the meanes Whoredome Wine and the cares of this life c. will take away any mans heart Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breed contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes wee may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by
wisdome of God in his word vnfolding the hidden depths of the power of the word of God the very preaching of the Gospell is exceeding effectuall when without affectation men vse their arte to expresse the natiue force and life of the words of the holy Ghost in scripture but the chiefe thing in generall is for vs hence to learne that heresie and error was neuer so vnclothed but it was presented to the world with great colours and probabilities many simple people wonder that Papists or Brownists should be able to say so much for their idolatrie or schisme but we must know that any heretikes that euer were haue brought great probabilities for their heresies as well as they The deuill were wonderfull simple if he should thinke to bewitch men so far as to beleeue with any confidence things that had manifest apparance of falshood that cannot be Thus in generall Now in particular concerning the corrupting or deceiuing of the soules of men wee may consider three things 1. The miserable estate of the soule that is deceiued or beguiled or corrupted 2. How the soule is corrupted 3. The meanes to preuent it For the first looke what the carcase is when it is putrified such is the soule when it is corrupted it is spiritually loath some and wonderfully vnpleasing vnto God and cast out of his sight and the more is the miserie of such soules because to plead that they were deceiued will not serue turne wee may deceiue or be deceiued but God will not be mocked For the second if we aske by whom or how the soule is deceiued or corrupted It is to be answered generally wee must take notice of it to beware the two great deceiuers are the deuill and Antichrist It is true that by the malice of Sathan and frowardnesse of wicked men Gods faithfull seruants are euery where called deceiuers They that most labour to preserue mens soules from corrupting are most charged with seducing but these are so called and are not The most ordinarie deceiuers are 1. carnall friends 2. the profits and pleasures of life 3. euill companie this corrupts like leauen 4. carnall reason 5. sinne 6. but especially corrupt and false teachers Thirdly if we would not be beguilde and deceiued wee must looke to three things 1. we must get a stedfast faith in Iesus Christ plerophorie or full assurance of Gods fauour is a wonderfull preseruatiue against corruption of doctrine or life 2. we must constantly cleaue to the meanes vnto which God hath giuen testimonie by the power of his presence and blessing wee should get vnder the shelter of a powerfull ministerie and this will be a rocke of defence 3. we must preserue vprightnes of life and our care of innocencie in what we know to be required contrariwise so long as we are vnsetled and want assurance especially if we liue not vnder the power of the word we are in continuall danger to be drawne away and so it is with vs too if wee fall vnto the loue of any sinne of knowledge for corruption of life is many times scourged with corruption of doctrine and opinions But if we would haue more abundant caution for our preseruation then I will follow the similitude of beguiling amongst men from whence by comparison we may learne many things for our caution and obseruation Men that would thriue in their estates and would not be beguiled in the world or wronged obserue most an end these rules 1. They will buy such things as are durable not toyes or trifles so should we we should set our hearts vpon eternall things and not minde earthly things which will last but for a short time and when death comes if we trust vpon earthly things wee shall finde our selues deceiued 2. They will know their commodities themselues that they sell or buy so should we both for the sinnes wee would part with and the opinions or duties wee would purchase 3. They will know the persons with whom they deale so should wee try the spirits 4. They will haue all the securitie may be had so should we see all warranted by the scriptures for other securitie we cannot haue put in that is sufficient if the deuill or the world or corrupt teachers tempt and intice vs wee must put them to it to put vs in securitie from the scriptures which because they cannot doe we must wisely reiect them 5. Men that deale for much are glad to seeke the protection of some great men so should we seeke the protection of the great God 6. If men doubt in any thing about their estate they will presently consult with their friends and in difficult cases they will haue opinions of Lawyers too so should we doe if we would haue our states safe wee must propound our doubts one to another especially to our Teachers that they may resolue vs out of the word of God VERS 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnes of your faith in Christ. These words depend vpon the former as the answer of two obiections First they might say How doth he know our estates to which he answers in the first words That though it were true that he were absent in respect of the flesh yet it was also true that he was present in the spirit both in that his affection carried him to a daily thought of them and so to a willingnes vpon all occasions to take notice of their estate and besides as some thinke hee was acquainted with their estate extraordinarily by reuelation of the spirit And thus also he secretly giues them notice to looke to their waies for hee takes notice of all that passed amongst them How carefull should we be in all our courses 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 abâ—sent to entertaine surmises 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 reioice 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 reproue them or admonish them that then he 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 reioice in the good things of those he warneth or reproueth Your orders Order hath originall in God he is the God of order a all disorder and confusion is of the deuill Order
is that wonderfully commends whatsoeuer it is in There is a kinde of seed 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 God hath set man in auâ—thoritie for by him Kings raigne and haue their power and hath communiâ—cated 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 â—â—uine sentence 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 be 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 own housholds 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 authoritie ouer them 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 ministerie 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 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 profane persons only for temporall aduantage be not retained or admitted there In the familie also there must be a daily exercise of patience humilitie knowledge and all other Christian graces that concerne mutual 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 There is an holy disposing of our waies required It is required of vs that we should ponder the pathes of our feet We must order our affaires with discretion This is called the way of prudence or vnderstanding There is a guiding of our feet vnto the waies of peace T is a wonderfull curse to be left to our securitie to walke in darke and vncertaine waies and contrariwise the vision of the saluation of God is promised to such as dispose of their waies aright And to be carefull oâ— an orderly course of life is to keepe our soules and peace shall be vnto such But alas men haue corrupted their waies and their vnderstandings are darkened and they are strangers from the life of God neither will men cease from their rebellious waies The ciuillest men walke after the way of their owne hearts yea the most men hate those that are right in their waies and are like Dan that would bite the heeles of such as endeuour to walke in sinceritie Some hypocrites there are that will know the way of the Lord and aske of him the ordinance of iustice as if they would be carefull to please God but alas they were neuer washed from their old sinnes and they quickly returne with the dogge to their vomit and corrupt their waies being of purpose set on by the deuill to make a clamorous profession that so their fall might more dishonour the glorie of an exact and circumspect conuersation Alas what should I say There is wonderfull want of order in the very liues of Gods children Scarce the tithe of professors of sinceritie of the Gospell that haue gathered a catalogue of holy duties and obserued out of the word that frame and order of settled holy conuersation There are 10. helpes of order in holy life 1. knowledge 2. vprightnesse that is an vnfained resolution to shew respect to all Gods Commandements 3. constant diligence 4. watchfulnesse 5. contemplation or meditation 6. praier 7. reading the word daily 8. frequent hearing of the Gospell preached in the power of it 9. a tender conscience 10. societie and fellowship with gracious Christians in the Gospell There are many impediments of an orderly conuersation 1. Men are not reconciled to God and so not being in Christ they receiue not influence of grace from Christ to enable them to walke in an holy course 2. In others t is negligent mortification the staine of former sinnes being not washed away there remaines in them an ill disposition to sinne 3. Many are
sure attonement hid Manna eternall graces yea the very spirit of Christ to make him know the things giuen of God to set the soule at liberty to mortifie the deeds of the flesh to be a spirit of prayer to giue answer concerning our adoption to furnish the soule with gifts to seale vs vp to the day of redemption to be an eternall comforter to be life for righteousnesse sake to helpe our infirmities and to raise vp our dead bodies at the last day Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs or to walke after the appointment of his will expressed in his word but it is chiefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to be often vrged and pressed by all meanes vpon vs so shamefully doe many fall away and so cursedly is the sincerity that is in Christ Iesus pursued by the Diuell and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what he had Oh that wee could be soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alasse there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ. As If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduesity with the righteous Canst thou professe Christ amidst the different opinions of multitudes of men Canst thou bee content to deny profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2. At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and wel-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous loathnesse in our nature to abide the triall though we know it be plainely heere required whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeauour that knowledge and affection might bee inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fal away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues We see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults wheras there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowen sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue of wrath else there will bee little hope that thou wilt not returne to doe euill the promise of constant protection is with such as are sheep and are so far humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancy in the communion of Saints he is not like to walke long that walketh alone especially if hee might walke with good company and this is a cleere marke of a temporary faith in such as for many things goe farre when men see they shunne society with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimony of Iesus confirmed in vs Christ giues testimony especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did study the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankefulnesse acknowledging Gods seale for our confirmation when he is pleased so to set it to mee thinks this threefold coard could neuer be broken Oh the heauy slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiply pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to waite vpon him or to be at the labour of this confirmation How are many that set me somewhat vnto many how are they I say bewitched with security so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimony of Iesus 9 Would we be set in a safe
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
diuine fullnes and sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwells all fullnes 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 we may conceiue of the words of the text thus There is in Christ all fullnes of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fullnes of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fullnes of power and efficacie in Christ as king of the Church therefore there is no need that we should help him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ. This verse conteines in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the bodie that is in the humane nature of Christ And this is amplified 1. by the manner of presence he dwelleth there 2. by the measure in all fullnes The word Corporally hath been diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow only 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 he is in all creatures by efficacie or power nor as he 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 v 10. In him notes his person Godhead expresseth his diuine nature corporally importâ— his humane nature and dwells tells vs of the vnion of the natures The summe of all is that in as much as the Lord hath saued vs by so wonderfull saluation in Christ and in that our Sauiour was true God as well as man as being the second person in Trinitie therefore we should wholy rest vpon him and not distract our thoughts or faith or seruices with either philosophie or traditions or ceremonies as supposing that our saluation should be any waies furthered by those Now in that the holy Ghost is so carefull to teach the diuinitie of Christ we should also learne to be affected with the wisdome of God that hath designed the second person in Trinitie to be our mediator Thinke of it often and weigh with your selfe the glory of Gods wisdome herein who is fitter to restore the world then he that made it Incarnation is a mission now it was not fit he should be sent by another that was not of another as the Father was not It is wonderfull sutable that the naturall sonne should make sonnes by adoption Who fitter to restore the image of the Father lost in vs then he that was the eternal image of the Father who who fitter to breake open the fountaine of Gods loue then the that was the sonne of his loue The personall word became the enunciatiue word to declare vnto vs his Fathers nature and will he that is the middle person in the Trinitie is fittest to be the middle man or mediatour between God and man Is our Sauiour God then then he is eternall omnipraesent omniscient and omnipotent The consideration of the diuinitie of Christ may and ought wonderfully to comfort vs against the greatnesse of our sinnes and Gods wrath remembring that the Lord Iehouah is he that is our righteousneâ—â— and iustification from all our sinnes as also against the greatnes of the enemies and aduersaries of our soules and the truth or true grace of Christ in vs Our Sauiour is the mightie God and therefore can will easily subdue all our enemies vnder our feet besides hereby wee are assured of the supply of all our wants seeing he that hath all the fullnes of God in him hath vndertaken to fill all things in the Church And as this may comfort so it should instruct why should we not come willingly at the time of assemblie seeing we serue the God of heauen and haue all our seruice done in the name of the Son of God and presented by his mediation to the Father And further shall we not accompt vnbeliefe to be a monstrous sinne considering how little cause wee haue to feare or doubt but especially shall we not learne humility of him that being in the forme of God humbled himselfe for our sakes to take vpon him the forme of a man and to be subiect to the very death Lastly shall wee not learne hence the hatefulnesse of sinne and the odious filth of it we may commit sinne but God must remit it and become a sufficient propitiation for sinne Corporally Quest. How can the whole diuine nature be said to be in the humane seeing the one is infinite the other finite Answ. 1. It is no more then to affirme that the humane nature is vnited to the deuine in the fulnesse of it Or 2. That it is incorporate or made flesh incarnate or hath a body ioyned to it Or else 3. Let it be granted of the inhabitation in the flesh of Christ yet it followeth not that therefore it is there included For it is so in the flesh whole that without the flesh it is euery where For the diuinitie is not only immense that it can be euery where but also most simple that it can be and be euery where whole as the soule in the bodie and the light is in the sunne and yet not included there yet trulie and whole there Quest. But since this text plainely affirmes that Christ had a body and so by Synecdoche a true humane nature it may be heere inquired whether his humane nature was like ours and the rather since the godhead did dwell in him bodily Answ. That this may be cleerely resolued we must know that what is said in this verse notwithstanding Christ in his humane nature was like vnto vs. But for euidence I shew briefly in what he was like and then in what he was not like He was like 1. in that he tooke a true body not fantasticall 2. He tooke a true humane body and not a caelestiall body and he was indued with a reasonable soule 3. He had the essentiall faculties of both 4. He had the very infirmities of our nature I meane such as were not sinful Now Christ was vnlike vs in bodie in soule in both In body 1. In his conception there was a difference for we are of Adam and by Adam but he was of
Adam and not by Adam for he was not begotten but made and so originall sinne was auoided and some thinke his very body had all the parts at the first conception formed 2. His body was not corruptible it saw no corruption In soule he differed two waies 1. In that it was without sinne 2. In that it was indued with gifts aboue men and Angels In both there was difference For 1. They subsisted from the beginning in the diuine nature and did not make a person of themselues 2. They are admitted vnto the grace of adoration so as now Christ-man is worshipped though not properlie as he is man Thus of the natures of Christ the vnion of them followes in a double consideration 1. Of the manner in the word dwell 2. Of the measure in all fulnesse Dwell There are two kindes of vnions in Christ. 1. Of the soule and body 2. Of both those with the person of the word the later is heere meant There are 2. questions about vnion in Theologie that are wonderfull full of difficultie 1. The vnion of three persons in one nature 2. The vnion of two natures in one person This latter is in Christ hee is begotten as God created in respect of his soule and borne in respect of his body There are diuers vnions 1. Substantiall in the Trinitie 2. Naturall in soule and body 3. Carnall in man and wife 4. Misticall in Christ and the Church 5. Personall in Christ for in him as soule and body are one man so God and man are one Christ. It is much easier to tell how this vnion in Christ is not then to tell how it is Negatiuely thus Things are vnited three waies Some things are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some thinges remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence 2. Not by habituall vnion either by affection as friends are one or by grace as the Saints are one with God 3. Not by worthinesse or authoritie 4. Not by harmonie or consent of will or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7. Not of pleasure only as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion flowes 1. The predication of the things of each nature to the person and that truly and really as when his bloud is said to be the bloud of the Sonne of God c. 2. The inriching of the humane nature with admirable gifts as great as could possiblie be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnesse of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ. These gifts in Christ they were either naturall or supernaturall by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe in the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The verie temperament also of his body was such as nothing could be better tempered or more exceâ—lent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holinesse as can be imagined to be fall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power There was a twofold wisedome in Christ. Increate and that was only in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold 1. Knowledge by immediate vision 2. Knowledge by heauenly habites infused 3. Knowledge gotten by experience By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse hee sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this â—reated light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy that is not so much aâ— can be seene by God himselfe though more then any Creature can attaine vnto 2. Though he know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can do them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus
of Christ is to this world their hands will not be gotten to set it vp God must doe it without hands Lastly we should learne in all estates to liue by faith and rest vpon God whether in affliction or tentation or mortification of sinne though we see not meanes yet let this comfort vs God can helpe vs without hands And thus of the instrument of circumcision as it is here set downe negatiuely Putting of the bodie of the sinnes of the flesh Here is the forme of this circumcision without hands it lies in the mortification of the bodie of sinnes that are in the flesh Where note 1. the matter to be mortified the bodie of sinnes 2. The manner it must be put of The flesh The flesh is one of the three great enemies of God and mans saluation it is a trecherous domesticall enemie As it is trecherous so it is tyrannicall it will not be pleased vnlesse it raigne A most secret enemie for shee sits at the fountaine and poisoneth all most falsly she lets in the Diuell and permits him to set vp his holds and fortifications in the mindes of men and is neuer quiet till it bring the soule into actuall high treason against God It is the flesh that causeth whoredomes murder drunkennesse and all disorders She opposeth all the waies of goodnes both by obiecting against them and by making euill present she sauours not the things of God nor can vnderstand them It is she that makes the Law vnpossible to vs what with her vaile of ignorance and the slownesse and hardnesse she diffuseth vpon our hearts and spirits she makes the seruice of God to seeme almost alwaies euill vnto vs. Yea if she get into her throne she dare exalt herselfe against God and iudge euen God himselfe and his will counsell prouidence and people her very wisedome is enmitie against God And so infectiously vile is she that she diffuseth her poison to our very posteritie so as we beget a very race of rebels and in all this she fortifies her selfe by all aduantages from euill example or by riches and worldly greatnesse or carnall wisedome or successe in sinning yea rather then she will bee subdued or much pursued she will entrench her selfe vnder the very colours of Christ making her pretence of following him in words that she may the more securely follow her owne lusts in deed This she doth and thus spoiles the image of God in vs and makes vs most filthy and lothsome and so opens the doore of our soule vnto Sathan that our hearts are made a very slie for vncleane spirits to dwell in and thus she will do if she be not mortified till she bring men to hell and eternall condemnation there Now for the taming of the flesh God hath taken diuers excellent courses 1. He hath laid a necessitie of mortalitie vpon it all flesh must know it is but grasse 2. To crosse the glorie of the fleshly the Lord of purpose when hee chuseth heires of saluation will not take many of those the flesh commends for mightinesse or noblenesse or wisedome or the like 3. God hath set a standing curse vpon the cheife things desired by the flesh so as they cannot be vsed but with a kinde of experience of their vanitie and loathing and vexation of the spirit 4. He hath enacted terrible decres against such as walk after the flesh and giues proclamation that he will certainelie iudge men for all the practises of the flesh 5. He placeth his spirit within vs to lust against the flesh 6. He sent his sonne to take the similitude of sinnefull flesh that in the flesh he might subdue the flesh Lastly he hath shewed vs waies what we must do that we might tame and subdue the flesh as when he telleth vs first that we must be sober that is moderate in meate and drinke and recreation and apparell and what else may hamper the flesh 2. That wee must put no confidence in the flesh 3. That we must mortifie it by confession of sinne and godly sorrow with strong cries calling vpon God for helpe against it 4. That we must search the records of Gods promises and by faith lay hold vpon him For till we can shew a better draught of happinesse then the flesh doth we do in vaine go about to charme it 5. We must silence it not suffer it to obiect or excuse or extenuate or denie Hitherto in generall of the flesh and the mortification of it Now more specially we must consider here 1. the matter to be mortified viz. the body of sinnes 2. The manner in the words put of Sinnes Two things may be here noted the one is implied the other is exprest that which is implied is that God doth not require this circumcision in other things but only in sinnes 1. Regeneration doth not oppose the flesh in the substance of it we are not required to cut off any parts of the body nor to destroy any faculties of the soule and the same I say of the complexion or constitution of the bodie it doth not require the melancholie man should be made sanguin 2. This circumcision reacheth not to the naturall desires of the flesh I meane such as are needfull to the being of nature as to eate sleepe c. 3. Nor to the morrall proiects 4. Nor to the remainders of spirituall light as sparkles of Gods Image 5. Nor to the outward necessary helpes of life as horse land friends c. only it restraines those when they are hinderances to godlinesse The vse is therefore wisely to discerne between the meere naturall defects arising from the constitution of our bodies and the sinnes and disorders of our soules for this spirituall circumcision will not cure mens bodies but only sanctifies mens mindes Againe we should learne of God here how to deale with our enemies he distinguisheth between nature and the sinne of nature so should we wee should oppose their sinnes but loue their persons The second thing here to be noted is that our sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill councell or ill companie or of the deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednes of their owne disposition and wee should all grow suspitious of the flesh and his motions reasons desires c. and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a bodie of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a bodie in diuers respects 1. In respect
feete or palme of sinne But certainely though â—his kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes. 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes â—hem the light Esay 60.1.2 3. When he cures men of discouragements and â—iscomforts vnder their crosses Psal. 41.10.6 4. When he recouers the Church from securitie or relapses either ordinary or extraordinarie Cant. 2.10.11 c. and 5.3.5 Pro. 24.15.16 5. When he incourageth men to holy duties Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Math. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsuallie wee say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here ment and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mightie power of Christ are wrought in the hearts of such as are trulie conuerted and are actuallie the members of Christ As first a holy inquirie after God Hos. 3.5 Ier. 50.4 Secondly a holy wisedome in spirituall things Iam. 3.17 Thirdly a liuely 〈◊〉 in the fauour of God in Christ. Fourthly a holy delight and meditation in the word of God Psal. 119.10.11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1. Pet. 1.3 Sixtly a holy loue of Gods children 1. Ioh. 3.14 such as is required Rom. 12.9.10.11 Seuenthly godly sorrow for sinne 2. Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1. Pet. 1.7.8 Ninthly a holy contempt of the world and sinne and sinnefull persons Psal. 15.4 1. Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnesse Hos. 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ. Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory the spirit of power of loue and of a sound minde The spirit of praier or deprecations And the spirit of reuelation Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may bee three waies considered 1. As they respect holy life in generall 2. As they respect pietie to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner 3. Things are eminent 1. That they aâ—e deuoted and consecrated to holinesse 2. That they delight and loue to be Gods seruants 3. That they haue their conuersation in simplicitie and godly purenesse For the matter they haue respect to all Gods commandements and do indeuour after inward holinesse as well as outward besides they liue by faith in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to athreefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz. the Word Praier and the Sabbath And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men Thus of holinesse of life in generall Now in respect of pietie to God it is a very resurrection through the power of Christ to bring a man to acknowledge God and his truth and glory against reason profite or pleasure to make a man walke with God setting the Lord alwaies before him to bring the will of man to a holy subiection to Gods will in crosses temptations wants c. But especially to create in man that sinceritie of worshipping God in spirit and truth without hipocrisie And as for righteousnesse in that part of it that concernes either mens owne soules or the soules of others how is all the vnregenerate mankinde dead it is the worke of a godly man only to serue the brethren by loue Only the members of Christ can in their calling denie profit and pleasure and make the particular calling serue the generall but especially in the combat against concupiscence only the godlie doe make conscience of it And howsoeuer in the matter of holy duties there are strange imperfections in the very godly yet their desire prayer purpose and indeuour is to approue themselues to God herein and they do attaine to it in some comfortable beginnings and they go on with a holy increase both of strength and desire Whereas it is euident by diuers Scriptures that wicked men are dead men in the former respects as would appeare if we should examine particularly for they seeke not God They respect not the word of God aright Nor can they loue the brethren Though they be smitten yet they will not sorrow after God And for the most part they are lukewarme without true zeale Their mindes are couered with a vaile They are without hope Neither haue all these men faith And for the want of holy duties It vsually seems euill vnto them to serue the Lord. They are strangers from the life of God They call not vpon the name of God with a pure heart neither take they heede of Gods sabbaths But it were too long to runne to particulars in matters of dutie seeing the scripture euery where paints out the ill liues of all wicked men In whom Doctr. The vertue by which Christians are raised is from Christ.
in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and pierce thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to be the signe of their death in sinne as if he would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne here called flesh is a spirituall kinde of disease gall leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this be not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. The guiltines of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That we haue no fellowship in the communion of Saints 4. That we haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law The vses follow First from hence wee may informe our selues in diuers things as first we may see why the faire works of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and be no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men be so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the bodie as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except we be borne againe we can neuer enter into the kingdom of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses we must not cry out of our ill fortune or of ill companie or of the deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh with the lusts thereof condemning our selues by a daily verdict and sentence as we are men according to the flesh so suffering in the flesh that we may cease from sinne yea we should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delaies of the flesh yea and to this end we should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath he quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse here described 1. In their quickning 2. In their forgiuenes We are quickned two waies 1. In Christ. 2. In ourselues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three waies 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3. Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he here speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God the life of grace the life of Iesus the life of immortalitie It is begotten in vs by the whole Trinitie the Father calleth vp these generations the Sonne giueth this life so doth the Spirit quicken also The meanes by which we are quickned is ordinarily only the word and that preached also which is therefore called the word of life Psal. 19.8 1. Pet. 1.22 Phil. 2.15 Ioh. 5. The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede the called of Iesus the children of the most high the brood of immortalitie they that follow Christ in the regeneration and the heires of eternall life Many are the singular prerogatiues of such as are conuerted
with great pompe thus did Christ to the wicked spirits either vpon the crosse or in his resurrection Quest. But might some one say what appearance was there of any victorie when Christ suffred Answ. Great euery way for if wee obserue it in euery branch of the processe there is euident signes of victorie For doe they attach him why first the officers are smitten to the ground with a very word and Iudas the chiefe leader is made to goe and hang himself the eare of Malchus was miraculously cured and they are suffred to do no iote more then will fulfill the scriptures Will they arraigne him in the Consistorie why there sits a high Priest that was made whether he would or no to prophesie of Christs death for the people and Christ casts a spirit of giddinesse vpon the witnesses so as their testimonies could not agree yea he there foretells them of his most glorious and terrible second comming in the clouds of heauen and then miraculous recouers Peter a lapsed sinner Will they arraigne in the common hall why there he ouercomes by patience no indignities could stirre him and the Iudges wife from a dreame giues warning that he was a iust man yea the Iudge himselfe was compelled to pronounce him innocent Will they haue him to the crosse there are wonders of victorie a theefe without meanes saued the vaile of the Temple rent signes in heauen and earth and a title of victorie superscribed by his very aduersaries This is the King of the Iewes besides his incorruption in the graue and glorious resurrection and visible ascension to heauen All this being considered where is the ignominie of the crosse seeing the deuills erected a crosse for themselues when they plotted to crucifie Christ And why should we be afraid of suffrings seeing the crosse is Christs triumph and let vs resolue also to ouercome by suffrings T is an excellent and loftie praise to ouercome by suffring Lastly let vs neuer iudge of Christ or Christians by their outward shew great things may be done in the kingdom of Christ which are not discerned by carnall reason Here we see a great adoe trophies triumphs yet the world tooke no notice of it so is there incomparable glory euen in this world in the soules and liues of Christians which the blinde multitude neuer takes notice of And thus much of the second interpretation The third and last interpretation is of those that limit not the time of this victorie to the crosse but consider it generally and in steed of the words vpon the same crosse read in himselfe and thus doe the most Interpreters new and old read it And so this victorie is vnderstood not so much of what Christ did attaine in his person as what he doth in vs by the conuersion of sinners by the Gospell he daily spoyles principalities and powers and triumphs ouer them c. and so these words are a consequent of the putting out of the hand-writing mentioned in the former verse Foure things are in these words to be considered who whom what and by what meanes For the first it is the second Adam that vndertakes this battel he that is God and man he of whom the prophecies ranne he that by a voice from heauen at his baptisme was acknowledged the only champion t was he that sent the challenge by his fore-runner Iohn Baptist he it is that foyled Sathan in many Monomachies this is he that now comes forth in the Gospell in the seuerall ages of the Church to spoyle these principalities and powers Now for the second the spoyled are called principalities and powers Principalities and Powers These termes are giuen to the good Angells Eph. 3.10 and to great Magistrates and Princes on earth Eph. 1.23 In effect they are giuen to Christ Esay 9.6.7 but vsually they are restrained to euill angells and so they are called either considering them as they were before their fall or as it is vsually conceiued it notes their estate euen since their fall The two words note two things in the euill Angells Excellencie and Abilitie Excellencie so they are principalities Abilitie so they are powers Their excellencie is two waies to be considered 1. in themselues 2. their soueraigntie ouer the world In themselues and their owne nature euer since their horrible fall they are creatures of wonderfull knowledge swiftnes discerning and such like And in respect of the vnregenerate world they haue a principalitie hence called worldly rulers the prince of this world yea and the god of this world We may obserue here in the holy Ghost a wonderfull patterne of candor he praiseth what is praise-worthy euen in his enemies and it may wonderfully comfort Gods children in their acceptation with God for if God can yeeld these titles and acknowledge that is yet good in the very deuills sure then it cannot be he should not like what he findes good in his owne Saints though they haue many wants and sins seeing they sinne not of malicious wickednes as the deuills doe As they are called principalities so for their abilitie and force of working they are called powers The wonderfull power the deuills haue may be considered either in the world or in the Church In the first race of men before the floud how soone had they drawne away Cains race into apostacie and not long after Sethes till they had chased the light of sinceritie within the walles of one house and not all sound there neither After the floud the world is no sooner filled againe but together with the building of Babel a most dreadfull confusion was wrought by the deuills euen the beginning of a generall falling away into gentilisme and idolatrie which will neuer be vtterly recouered againe while the world stands all the families making apostacie in the beginning of the Babilonish Monarchie and such an apostacie as they continued in for many hundred yeeres in the generalitie of them so as there was only a little light left in the race of Sem. Now leauing the whole world lying vnder this powerfull wickednesse come to Abraham a brand taken out of the fire of the Chaldeans in whom the light shined with great glory see the power of these wicked spirits ouer his race the Ismalites went quickly of to gentilisme then the Edomits were easily gained after then in Egypt the light that did remaine was almost put out the bondage of the Isralites being as great in soule as it was in bodie In Moses time the light was diffused in that people all abroad againe and a kingdom of Priests was raised vp to God this light held with various increases and decreases till the captiuitie after which time it waxed dimmer and dimmer till Christ the day-starre arose and filled heauen and earth with the brightnes of his comming After in the very first hundreds of yeares these cursed spirits not only persecuted religion by incredible tyrannie but infected it with
sinne error and error euerie sinne or euerie error doth not cut vs off from Christ there be some sinnes be sinnes of infirmitie Some sinnes be such as there remaines no more sacrifice for them There be some ceremonies may be borne withall Some ceremonies that abolish from Christ There be some errors of meere frailtie and ignorance Some errors that altogether corrupt the minde and make men destitute of the truth And therefore we should learne with all discerning to put a difference 4. That it is an vtter miserie not to be ioyned vnto Christ which imports a singular feeblenes in the hearts of men that cannot be stirred with all heedfulnes to make sure their vnion with Christ. Head The dreame of Catharinus that the Pope should be here meant is to be scorned not confuted The words notes the relation that is between Christ and the Church The creature stands in relation to Christ 1. More generallie in existence and â—o all things are in him Col. 1.16 more speciallie in vnion and so man only is ioyned to Christ but this vnion is threefold for it is either naturall or sacramentall or mysticall in the vnion of nature all men are ioined to Christ. In the vnion of Sacrament or signe all in the visible Church are ioyned to Christ. In the mysticall vnion in one body onely the faithfull are ioyned to Christ and this is here meant And so we haue here occasion againe to take notice of this truth that the Church of Christ is ioyned vnto Christ in a most neere vnion euen to Christ as her head The Doctrine hath beene largely handled in the former chapter only from the renuing of the meditation of it we may gather both comfort and instruction comfort if we consider the loue presence simpathie influence and communication of dignitie with which Christ doth honor vs as our head instruction also for this may teach vs to be carefull to obey Christ willingly as the member doth the head and to carrie our selues so godly and discreetly that we dishonor not our head From which all the body c. Hitherto of the danger as it is laide downe now followeth the aggrauation by a digression into the praises of the Church the mysticall body of Christ in generall three things may be obserued 1. That by nature we are wonderfull blinde in the contemplation of the glory of the mysticall body of Christ and therefore we had need to be often put in minde of it 2. That one way to set out the fearefulnesse of sinne is by the fairenesse of the blessings lost by it the fairenesse of the body of Christ shewes the foulenesse of lumpes of prophanesse and apostacie 3. Digressions are not alwaies and absolutely vnlawfull Gods spirit sometimes drawes aside the doctrine to satisfie some soule which the teacher knoweth not and sparingly vsed it quickneth attention but I forbeare to plead much for it because though God may force it yet man should not frame it and it is a most happie abilitie to speake punctually directly to the point But in particular in these words the Church which is the body of Christ is praised for foure things 1. For her originall or dependance vpon Christ of whom 2. For ornament furnished 3. For vnion which is amplified 1. by the parts knit together 2. by the meanes iointes and bandes 4. For her growth increasing with the increase of God Of whom Doct. All the praise of the Church is from her head for of her selfe she is blacke she is but the daughter of Pharoe she was in her bloud when Christ first found her she needed to be washed from her spots and wrinkles and therefore we should denie our selues and doe all in the name of Christ who is our praise All the bodie Doct. The care of Christ extends it selfe to euery member aswell as any obserue these phâ—ases in scripture euery one that asketh euery one that heareth these words euery one that confesseth Christ euery one that is wearie and heauie laden euery one that the father hath giuen him euery one that calleth on the name of God and the like Vse is first for comfort let not the Eunuch say I am a drie tree or the stranger say the Lord hath seperated me from his people Nor let the foote say I am not the eye c. And secondly we must learne of Christ to extend our loue also to all Saints Body It were to no purpose to tell that there are diuers bodies terrestriall celestiall naturall spirituall a body of sinne a body of death it is Christs body is here spoken of Christ hath a body naturall and a body sacramentall and a body mysticall t is the mysticall body is here meant The mysticall body of Christ is the companie of faithfull men who by an vnutterable vnion are euerlastingly ioyned to Christ though they are dispersed vp and downe the world yet in a spirituall relation they are as neere together as the members of the body are if we be faithfull there can be no seperation from Christ and Christians whatsoeuer become of vs in our outward estate This body of Christ is commended for three things ornament vnion and growth and well are all put together for not one can bee without the other especiallie the first and the third cannot be without the second it is no wonder Christians cannot grow nor be furnished if they bee not knit to Christ they may be neere the body but not of the body There is great difference betweene our best garments and our meanest members the worst member of the body will grow yet the best raiment though it sit neuer so neere will not so is not betweene wicked men professing Christ and the godlie that are members of Christ indeed Of these three vnion is of the essence of the body the other two are adiuncts the one needfull to the being the other to the wel-being of the Church First therefore of this vnion This vnion is two waies here set forth 1. that it is in these words knit together 2. How it is in these words by iointes and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians Great is the glorie of Christians knit to Christ for from that vnion with him flowes many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ and the head by the name of the body viz. Israel 2. The influence of the vertue of the death resurrection of Christ 3. The inhabitation of the spirit of Christ 4. Intercession 5. The communication of the secrets of Christ 6. The testimonie of Iesus 7. Expiation as he is the sacrifice and passeouer offered for vs 8. Consolation in affliction 9. Power against tentations 10. The annointing or power of
appertaine to filling of the flesh In these words is conteined the third branch of the conclusion and it is inforced against traditions here I obserue both the manner of propounding and the matter For the first it is to be obserued that whereas he condemned the former by way of aduise he condemnes these by bitter and tart expostulation why are ye burthened with traditions as if he should say were there not a singular proannesse of nature to corruption could they be so blinded as to suffer false Teachers to impose traditions vpon them In the matter consider first what he condemnes viz. traditions explicated in the kindes v. 21. 2. The reasons why hee condemnes them and these are 6. First ye are dead with Christ and therefore yee ought not to bee subiect to traditions of the force of this reason afterwards 2. You are dead from the rudiments of the world that is from the ceremoniall lawes of Moses which yet were are rudiments or waies of instructing the world in the principles of the Kingdome of God and therfore much more should you now giue ouer traditions 3. They are burthens and the greater by how much the lesse sence you haue of them 4. The matter of them is light and vaine and idle v. 21. 5. They are all corruptible and perish with the vsing 6. They are after the counts and doctrines of men ver 22. Ob. But there seemeth to be a depth in these traditions Sol. v. 23. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntary religion 2. In humblenesse of minde 3. In not sparing the body which hee censures two wayes 1. It is but a shew or flourish no true substance either of worship or sanctity 2. It with-hoolds the honour due to the body Now that the whole may be better vnderstood we must distinctly consider what he meaneth by tradition which will appeare if it be considered negatiuely with comparison with the two former 1. They are not things required by Scripture any way For all such were condemned vnder the first kinde viz. ceremonies which though now abrogated were once required 2. They are not such rites besides Scripture as are practized with opinion of worship for they are condemned vnder the second kinde viz. philosophy So then the traditions heere condemned are such rites customes or obseruations as men binde their consciences to to obserue or practize in the ciuill life of man Besides the instances in the text such are the obseruation of euill dayes or houres to be borne in or to marry in or to set out on a iourney in the rules obserued about infants vnbaptized as that they must not be washed or they must lie in a sieue or such like about weomen that lye in Such is the not marrying with kindred at the font as they call it such are the obseruation of signes of ill lucke or of death gathered from the crying of birdes or the running of beasts such is praying at the lighting vp of candles and the burning of candles ouer the dead corps or the naming of children with names that agree to men and women to make them liue the longer such is not burying in the north side of the Church and the like silly trash with which simple people abound more then is ordinarily obserued Thus of the generall Wherefore if ye be dead with Christ In these words diuers things may be obserued 1. Heere we see the necessity of our vnion with Christ the Apostle will not a done with it he remembreth it still 2. When he saith if yee be dead it implies that men may make a faire shew and professe long and liue in true visible Churches and yet it is a question whether they be in Christor no If ye be dead with Christ. 3. Note heere the praise of a mortified life for when he saith if yee be dead in Christ it imports that 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 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 souls 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 sin conueiued 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 triall and comfort For triall 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 hee will neuer leaue thee nor forsake thee till hee hath raised thy body and cured thy soule Thus of the wordes in themselues they are also to bee considered as they are heere vsed against traditions and so they are two wayes Christ is dead and in his death ye 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 ye 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 bee of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though ye liued in the world are ye burthened c Quest. Doe not the faithfull liue in the world that he saith with such a salt interrogation as though ye 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
because he imprinteth a secret kinde of heauenly mindednesse the Christian in someweake measure liuing as Christ did in the interim betweene his resurrection and ascension waiting alwayes for his exaltation into heauen Now the consideration of this worke is heere vsed by the Apostle to perswade vnto the meditation of heauenly things and that fitly for if wee be risen as Christ was then we must be minded as hee was now we know that after he was risen againe he was not incumbred with this world nor did he conuerse with the men of this world but liued with the Lord as it were immediately in a heauenly manner waiting for Heauen so should a Christian doe he should euery day be striuing to get vp his heart by faith and prayer and meditation and voluntary abnegation by all meanes begging and seeking the vertue of Christs resurrection that being enabled to forsake the world the vnnecessary society with worldly men he might haue his heart and conuersation in heauen euery day waiting when the time of his changing should come Q. How may a man know whether he be risen with Christ Ans. This question may be resolued both negatiuely and affirmatiuely For first they are not risen with Christ that are in bondage to traditions as the coherence with the latter end of the former chapter shews nor they that are drowned and made sencelesse with the cares of this life or the pleasures of voluptuous liuing nor they that confirming themselues in a dead presumptuous common hope plead the abounding of Gods grace to auouch their continuance in sinne for the Apostle in the epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ to confute this vicious and prophane plea of carelesse men Further they that worship the Beast the great Antichrist of Rome and receiue his marke vpon their foreheads or their hands are reckoned among the dead men that haue not their part in this first resurrection Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement nor will learne to doe vprightly in the land of vprightnesse nor can be allured to godlinesse though mercy be shewed them are to be accounted among the dead men that shall not liue Lastly they are not risen with Christ that doe not beleeue in Christ Now for the affirmatiue They may haue comfort in the first resurection that haue felt a diuine power in the voice of Christ quickening their hearts with effectuall desire and endeauor to rise out of the graues of sinne and to stand vp from the world of the dead 2 That are constantly affected with a holy estimation of the knowledge of Christ crucified and risen againe an effectuall knowledge I meane valuing the meanes and signes of it aboue all earthly thinges 3 That finde their hearts changed from the cares and delights of this life to a constant desire of the second comming of Christ to translate them to the presence of glory in heauen 4 That shew a daily care to walke in newnes of life yeelding their members as weapons of righteousnesse striuing to crucifie the old man and destroy the bodie of sinne as they that are aliue vnto God 2 Againe in that the Apostle sayth if ye be risen againe with Christ seeke those things that are aboue we may note that it is as hard a thing to get vp the heart of men to the study of heauenly things as to lift vp a massie corps out of the graue and to inspire it with the desire of life there is neede of the spirit and power of Iesus to doe it And therefore we should not wonder to see naturall men so heartlesse nor should we attribute it to any inefficacy in the meanes if carnall men be not perswaded for a man may long perswade a dead man to rise be fore he will get vp and it should touch vs with all thankfulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauenly things to desire them and delight in them Thirdly in that he sayth if ye be risen speaking not onely conditionally but doubtfully it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection and withall implies that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darkenesse and yet lie buried still in the graues of sinne Seeke those things which are aboue Heere the Apostle enters vpon the proposition of the first maine exhortation or rule of new life Now before I bring in the Apostle vrging this duty imagine with thy selfe how farre the Christian thus now to be instructed for order of life hath already proceeded by faith for before a man can be truely capable of direction of life there be diuers things requisite in the preparations of faith And these things are necessarily to be presupposed 1 That faith hath plucked him out of the world of sinners or dead men so that hee is alreadie withdrawen from the society of the wicked 2 It hath shewed him Gods fauour and ioyned him to Christ. 3 It hath shewed how in some measure such things in the Kingdome of Christ as his naturall eare neuer heard nor his naturall eye neuer sawe nor his naturall heart neuer conceiued 4 It hath ioyned him to the liuing Saints so as he now with great desire delight conuerseth with them 5 It hath made him to suffer in the flesh for his sins and withall hath refreshed his spirit and cured him of his distrustfull and solitary sorrowes 6 It hath garnished his soule with newe budding graces and opened for him a fountaine and spring of grace within him euen in his bowels 7 It hath raised in him a true and constant desire of new obedience of life with a secret resolution not to depart from any thing the Lord shall command all the dayes of his life Now presupposing the Christian to be thus farre proceeded the Apostle comes in and to beginne his institutions of manners he first chargeth him with this rule Seeke those that are aboue teaching vs that the first maine thing to be laboured after in the reducing of our liues into a holy order is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof Thus this rule may be more cleerely vnderstood and more carefully practised it will be profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may be distinguished into eight sorts First God is aboue for he dwelles in the high and holy place and he must be sought and if you aske what we must seeke in God I answer we must
of hauing is a prodigious madnesse Thirdly the hauing of all these things makes not a wise man betâ—er then a foole what wants a poore man if he know how to carrie himselfe with the wise Fourthly all cannot make thee cease to be mortall For it is knowen man cannot striue with him that is stronger than he In the seauenth Chapter there is this reason A man may spend all his daies before he can come soundly to know after many trialls what is the best vse to put these earthly things to And for honor in the eighth Chapter three things are worthie noting First a man is not Lord of his owne spirit to keepe himselfe aliue in his honor Secondly many men rule to their owne ruine Thirdly men after death are quickly forgotten They that come backe from the holy place remembreth them not long Yea a man may be quickly forgotten in the City where he hath done right And in the ninth Chapter two reasons more are added First no man can know the loue or hatred of God by these things Secondly they are not gotten alwaies by helpe of meanes For the race is not alwaies to the swift nor the battell to the strong nor riches to men of vnderstanding nor fauor to the wise which makes the Atheist and Epicure conclude that time and chance commeth to all things The summe of all that Salomon can say is vanity of vanities all is vanity And now that we haue heard Solomon let vs in the next place heare a greater than Salomon Our Sauiour Christ in the sixt of Mathew diuides the care of earthlie things into two sorts For either men are greedily transported with the desire of getting treasures that is abundance and superfluities or else they toile their hearts with distrustfull and distracting cares about necessaries as what they shall eat and what they shall put on From the first kind of care he disswades with foure reasons First all treasures are subiect either to vanity or violence Either the moth will eat them or the theefe will steale them Secondly these things bewitch and steale away mens hearts Thirdly the minding of these things darkneth the eie of the soule with greater darknesse then can be exprest Fourthly a man cannot serue God and riches From the second kind of care he dehorts with eight reasons First the life is more worth then meat and the body than raiment And if the lord haue giuen the greater why should he not be trusted for the lesse Secondly God prouideth for the very foules that haue not such meanes as man hath and will he not prouide for man Thirdly all thy care will not adde one cubit to thy stature but if thou wouldst swelt thy heart out t is God only must increase thy strength or health Fourthly this care is a signe of little faith Fiftly t is for Gentiles that know not God nor the couenant of his grace and mercy in Christ to seeke after these things T is a grosse shame for any Christian to be so heathenish Sixtly doth not your heauenly father know all that you need If he be a father hath he not will and if he be in heauen hath he not power to helpe Seuenthly you haue a flat promise that if you seeke the kingdome of heauen and the righteousnesse thereof which should take vp your chiefest care all these things without such carking so farre as is needfull shall be cast vpon you Lastly hath not euery day his euill and is not the griefe of the day great enough why then dost thou distract thy selfe for to morrow assure thy selfe the time to come will afford thee matter of griefe and trouble enough thou needst not disquiet thy selfe before hand The consideration of all this as it may be a comfort against all wants and crosses about these base earthly things so it may greatly reproue those that burie their talents in this earth that is spend al their gifts about earthly maters But especially we may hence learne diuerse lessons And first since we haue heard Salomons opinion after long discourse that all is vanity we should learne of the same Salomon therefore to feare God and keepe his commandements for this is the whole of man and the end of all Secondly let the place of the sanctuarie where we may get the best things for our soules be as glorious throne exalted Thirdly let vs vse this world as if we vsed it not Let them that reioice be as if they reioiced not and they that weepe as if they wept not and they that buy as though they possessed not Fourthly if the lord giue vs but a little portion in these things let vs esteem his mercy and liue with contentednesse resoluing that better is a handfull with quietnesse then two handfulls with labour and vexation of spirit And fiftly we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing they are none of the things the Lord would haue vs with such a doe keepe but he allowes vs To eat and drinke and delight our selues with the profit of our labours Lastly we should improue them and vse them as meanes to doe what good we can with them in this life I know saith the wise man there is nothing good in them but to reioice and do good in his life And to this end we shold cast our bread euen vpon the waters for after many daies we may find it and giue our portion to seauen and also to eight The best vse of these riches is to be rich in doing good with them Thus of the illustration The confirmation followes Vers. 3. For ye are dead and your life is hid with Christ in God In this verse and the next the exhortation is confirmed by two motiues The one taken from the condition of the faithfull in this world the other taken from the consideration of their estate in the reuelation of the glory of Christ in the last day The first is in this verse the later in the next verse There are two things in the condition of the faithfull on earth which should make them little to mind earthly things or desire to continue long in the world First that in respect of distresses they are as dead men while they liue Secondly that the happinesse they haue which is the life of their liues doth not appeare but is hid with God in Christ. For ye are dead The faithfull are dead three waies while they liue For first they are dead to sinne in respect of mortification Secondly they are dead to the law by the body of Christ in respect of iustification so as now the faithfull doe no longer waite vpon the law for righteousnesse but vpon a second marriage they haue it from him that was raised from the dead for them
were foreordained into life of all ages and nations The booke of remembrance will exactly expresse without all failing or mistaking all the inclinations thoughts affections words and deeds with all circumstances or occasions and whatsoeuer else may illustrate either the goodnesse of good men or the transgression of the wicked For the third The sentence will be vpon either the godly or the wicked The sentence vpon the godly will containe first the opening of Gods eternall counsell and his vnsearchable loue wherein he hath resolued and begun to declare his will to blesse euery one of the elect Secondly a manifestation of all the righteousnesse desired thought vpon spoken or done by the godly and that with such feruency of affection in Christ that he will see and remember nothing but goodnesse in good men Thirdly a finall and generall absoluing and redeeming of them from the guilt and power of all sinne from the beginning of the world in Adam or themselues So as there shall neuer be either sinne in them or accusation of sinne against them Fourthly ordination to glory by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world Contrariwise the sentence of the wicked shall containe First a declaration of Gods eternall and iust hatred of them Secondly a full manifestation and ripping vp before all men and Angells of all their sinnes both of nature and action both against God or men or their owne bodies and soules secret and open of what kind soeuer Thirdly a most terrible denunciation of Gods eternall curse and horrible ordination to those eternal torments prepared for them together with the diuell and his Angells Hitherto of the iudgement it selfe The consequents of the iudgement follow And they are fiue First the firing of the world that is the dissolution of the world by a wonderfull fire that shall inclose all so as the world shall not appeare till it be renewed againe and come out of that fire as out of a fornace for as the Apostle Peter saith The heauens being on fire shall passe away and be dissolued with a noise and the elements shall melt with heat and the earth with the works therof shall be burnt vp And there shall be then new heauens and new earth that is as it were a new refined And the Apostle Iohn saith the heauens and the earth shall flie away from the face of him that sitteth on the throne The second consequent shall be the chasing of the wicked to hell execution being speedily and fearefully done vpon them with all horror and hast by the Angells The third shall be the libertie of the creatures I meane the rest of the creatures besides men and Angells But because this is a point somewhat obscure I will endeauour in a few words to resolue a doubt or two Que. First how are the creatures now in bondage that they shall need then any liberty Ans. They are in bondage in diuerse respects For first they are fraile and corruptible and so in bondage to corruption Secondly they are subiect to confusions and inconstancy as may appeare by the almost infinit mutations in the aire earth seas fire Thirdly they are now forced to serue wicked men The sunne shines vpon the vniust as well as the iust The heauen makes fruitfull with her shewers and influence the field of the wicked as well as the iust The earth is driuen to feed and to receiue into hir bosome the vngodly as well as the godly And this is a bondage Fourthly the visible creatures are Gods great booke to proclaime the inuisible things of God now they stand alwaies ready and reading too and men will not learne by them And so these good masters lose all their labour and this is a bondage to bee tied to teach such as will not learne Fiftly the creature is made not onely the instrument but many times the subiect of mans punishment for his sinnes As the earth is made iron and the heauens brasse for mans sake and this is a great bondage Sixtly the creature intends immortality which while it failes of in the dying or expiring of the particulars of euery sort it would supply for the preseruation at least of the kindes by a perenniall substitution of new particulars in euery kinde and yet loseth all this labour because all things must be dissolued and must be restored by another way knowen to God and not now to nature But especially the creatures may be sayd to be in bondage because since the fall the more illustrious instincts and vigors of the most of the creatures are darkned decayed dulled and distempred in them Oh but might some one say how can this bondage be ascribed vnto the heauens Sol. The heauens are not so perfect but they may admit enlargement of their excellency Besides they serue now promiscuously to the vse of bad aswell as good neither are the very heauens without their feeblenesse and the manifest effects of fainting old age And therefore by a prosopopaeia they may be sayd to groane together with the rest of the creatures vnder the common burthen and vanity vnto which they are subdued It is obserued that since the dayes of Ptolomey the sunne runnes neerer the earth by 9976. Germane miles and therefore the heauens haue not kept their first perfection Ob. But how can this vanity or bondage bee in any sence ascribed to the Angels Sol. There is no necessity to include the Angels in the number of the groaning creatures And yet it will bee easie to shew that they sustaine a kinde of bondage for they are now made to serue earthly things men haue their Angels to attend on them And it is thought they haue a kinde of regency or presidency either ouer nations or in moouing the orbes of Heauen Besides they are put to inflict punishments on wicked men as on Sodome Further they performe seruice sometimes not attaining their owne ends And lastly comparatiuely at least their felicity in the creation was not so absolute as it shall be in Christ for if his comming adde not vnto them a more excellent condition of nature yet out of all question it addes a fuller measure both of knowledge and ioy Q. 2. But what shall the creatures haue in the day of Christ they haue not now Answ. First they shall haue freed once from all the former bondage and vanity Secondly they shall bee deliuered into the liberty of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his Iustice in that the creature shall haue restitution for what is lost by man Ob. But shall there be a resurrection of creatures aswell as men Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kind or sort But
when he should once for all accomplish his redemption for vs besides he hath already promised to acquite vs in that day and it hath been often confirmed both in the word and the sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeliefe to doubt his terror What though he be terrible to wicked men yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy what should we feare him iudging in his power when we haue felt saluation in his name besides the manner of the iudgement shal be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the iudge will not be transported with passion or spleen nor will he condemne thee to satisfie the people and besides there shall be nothing remembred but what good thou hast sought or done And not the least goodnesse but it shall be found to honor and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shall particularly declare Gods euerlasting loue to them and recite the praises with his owne mouth of all that hath been good in thy thoughts affections words or works throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee too by an irreuocable sentence And so we come to the second appearance viz. the appearance of christians in glory Then shall ye also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of their bodies after the resurrection is threefold For first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust For this mortall then shall put on immortalitie Secondly they shall be incorruptible That is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie For though it be sowen in weakenesse yet it shall be raised in power though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruption Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirablie glorified and perfected that by the mighty working of Gods spirit they shall be as able to liue without sleep meat mariage or the like as now the Angells in heauen are and besides they shall be so admirably light and agile and swift that they shal be able to go abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth The glory vpon the soule shall be the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioies and pleasures for euer more And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuerse vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as he is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be enlightned to know in som comfortable measure and that we might be able with more life affection to meditate of the exceeding riches of this glory and inheritance to come Our hearts are naturally herein exceeding both dull and blind maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of sathan and the deceitfulnesse of sinne and too much emploiment and care about earthly things But a christian that hath so high a calling and hopes for such a glorious end should not alow himselfe in that deadnesse of heart but as he gaineth sence by praier in other gifts of grace so should he striue with importunity and constancy wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable ability to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation and without murmuring or grieuing to endure hardnesse and temptations in this world For they are but for a season though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to be reuealed though we might be dismaied while we looke vpon our crosses and reproaches and manifold trialls yet if the Lord let vs haue accesse vnto this grace to be able soundly to thinke of the glory to come we may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory we shall shortly enioy when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christ Yea what were it to loose not some of our credits or our goods but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage at the time when Christ shall come in the glory of his father to giue vnto all men according to their deeds Besides we must know that there is no talking of sitting at Christs hand in glory till we haue asked our selues this question whether we can drinke of the cup he dranke of and be baptized with the baptisme he is baptized with And then if we can suffer with him we shall raign with him and shall be glad and reioice with exceeding ioy when his glory shall appeare And in the meane while the spirit of glory and of God resteth on you Thirdly seeing Christ will receiue Christians into such glory it should teach vs to receiue one another into both our hearts and houses Why shouldst thou be ashamed or thinke it much with all loue and bounty and bowells of affection to entertaine and welcome the heires of such eternall glory Oh if thou couldst but now see but for a moment how Christ doth vse the soules of the righteous in heauen or will vse both body and soule at the last day thou wouldst for euer honor them whom Christ doth so glorifie and make them now thy only companions whom thou shouldest see to be appointed to liue in such felicity for euer Fourthly
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
the Prophet Hosea and the Apostle in the Reuelation Lastly there is corporall fornication and that sometimes notes whoredome in the generall and somtimes it notes that filthinesse that is committed actually by vnmarried persons and this later kinde of filthinesse was exceeding common among the Gentiles in all nations especially where it was committed with such as professed to be whores And so it was an effect of that horrible blindnesse into which the nations fell vpon their idolatry But I suppose it may be heere taken for all Adulterie and whoredome And then I come to the reasons which may be collected against this sinne out of seuerall Scriptures and generally it is woorthy the noting that euer the more the world lessens the hatefulnesse of this sinne the more the holy Ghost aggrauates it it as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vpon it But I come to the particular reasons against fornication 3. It defiles a man worse then any leprosie it is filthinesse in a high degree of hatefulnesse 2. It makes a man or woman vnmeet and vnworthy all Christian society as the Apostle shewes if any that is called a brother be a fornicator with such a one eat not 3. It is one of the manifest workes of the flesh 4. It is so hatefull that it ought not once to be named among Christians 5. It brings with it horrible dishonour If a theefe steale to satisfie his soule because he is hungry men doe not so despise him but he that committeth adulterie with a woman is destitute of vnderstanding He shall finde a wound and dishonor and his reproach shall neuer be put away It is better be buried in a deepe ditch then to liue with a whore 6. It vtterly makes shipwracke of innocency and honesty A man may as well take fire in his bosome and his clothes not be burnt or goe vpon coales and his feet not be burnt as goe into his neighbours wife and be innocent the strange woman encreaseth transgressours amongst men T is impossible to bee adulterous and honest 7. T is a sinne of which a man or woman can hardly repent for whoredome and wine as the Prophet notes take away their heart The guests of the strange woman are the most of them in hell for the wise man further auoucheth surely her house tendeth to death and her pathes vnto the dead 8. It will bring Gods curse vpon a mans estate many a man is brought to a morsell of bread by it Yea it may bring a man into almost all euill in the midst of the congregation for fornication is a fire that will deuour to destruction and root out all a mans encrease and therefore to be accounted a wickednesse and iniquity to bee condemned 9. By this sinne a man may make his house a very stewes the Lord may iustly plague his filthinesse in his terrible wrath suffering his wife children or seruants also to defile his house with like abhominations 19. If it were not otherwise hatefull yet this is sure it will destroy a mans soule Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter hath diuerse reasons against this sinne First the body was made for the Lord aswell as the soule Secondly the body shall be raised at the last day to an incorruptible estate Thirdly our bodies are the members of Christ Fourthly he that coupleth himselfe with an Harlot is one body with an Harlot Fiftly this is a sin in a speciall sence against our owne bodies Sixtly the bodie is the temple of the holy Ghost Finally the bodie is bought with a price and therefore is not our owne These reasons should effectually perswade with Christian mindes to abhorre and auoyd this wretched sinne and those that are guiltie of it should make haste by sound repentance to seeke forgiuenesse hauing their soules washed in the bloud of Christ for howsouer for the present they liue securely through the methods of Sathan and the deceitfulnesse of sinne yet may they be brought into the midst almost of all euils before they be aware Let them assure themselues that thâ—â—nd will be bitter as wormewood and sharpe as a two edged sword for he that followeth a strange woman is as an oxe that goeth to the slaughter and as a foole to the stockes for correction till a dart strike through his liuer as a bird hasteth to to the snare not knowing that he is in danger for if the filthy person could escape all manner of Iudgement from men yet it is certaine that whoremongers and adulterers God will iudge but because God for a time holdeth his tongue therefore they thinke God is like them but certainly the time hasteth when the Lord will set all their filthinesse in order before them and if they consider not he will cease vpon them when no man shall deliuer them especially they are assured to lose the Kingdome of Heauen and to feele the smart of Gods eternall wrath in the lake that burneth with fire and brimstone neither let them applaud themselues in their secrecy for God can detect them and bring vpon them the terrors of the shadow of death when they see they are knowen the heauens may declare their wickednesse and the earth rise against them and the fire not blowen may deuoure them Neither let any nurse themselues in security in this sinne vnder pretence that they purpose to repent heereafter for they that goe to a strange woman seldome returne againe neither take they hold of the way of life for whoredome takes away their heart If they replie that Dauid did commit adultery and yet did returne I answer it is true of many thousand adulterers one Dauid did returne but why mayest thou not feare thou shouldest perish with the multitude did not returne besides when thou canst shew once Dauids exquisite sorrowes and teares I will beleeue thy interest in the application of Dauids example Vncleannesse by vncleannesse heere I suppose is meant all externall pollutions or filthinesses besides whoredome As first with diuels and that either sleeping by filthy dreams or waking as is reported of some witches Secondly with beasts and this is buggery Thirdly with men and that is Sodomitrie Fourthly with our owne kindred and that is incest Fiftly with more wiues then one and that is Poligamie Sixtly with ones owne wife by the intemperate or intempestiue vse of the marriage bed as in the time of separation Seuenthly with a mans owne selfe as was Onans sinne or in like filthinesse though not for the same end These as the Gentiles walke in the vanitie of their minds their cogitations are darkened they are strangers from the life of God through their ignorance and hardnesse of heart being for the most
god meanes to take account of their inward euill thoughts And that if very concupiscence be not mortified it may destroy their soules though they be neuer so free from outward enormities of life Paul while he was carnall was vnrebukeable for outward conuer +sation but when the law shewed him his lusts and euill thoughts he then sawall was in vaine And couetousnesse which is idolatry Now followeth the sinne against the first commandement And it is described both in it selfe and in relation to God In it selfe it is couetousnesse and in relation to God it is idolatry Couetousnesse is a spirituall disease in the heart of man flowing from nature corrupted and insnared by sathan and the world inclining the soule to an immoderate and confident yet vaine care after earthly things for our owne priuate good to the singular detriment of the soule Couetousnesse I call a disease for it is such a priuation of good as hath not only want of vertue and happinesse but a position of euill in it to be shunned more then any disease for as the text saith it is an euill sicknesse And this disease is spirituall and therfore it is hard to be cured No medicine can helpe it but the blood of Christ. It is not felt by the most but hated only in the name of it The subiect where this disease is is the heart of man For there is the seat or pallace of this vice And therefore S. Mark addes couetousnesse to those vices Saint Mathew had said did defile a man The internall efficient mouing cause of this euill is nature corrupted T is a sinne euery man had need to looke too for mans nature is stirred with it It is an vniuersall quaere who will shew vs any good and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bred this disease The externall efficient causes are the diuell snaring and the world tempting The forme of this euill is an inclination to the immoderate and confident care of earthly things I say inclining the soule to take in the lowest degree of couetousnesse For some haue their hearts exercised in it and wholly taken vp with it their eies and their hearts and their tongues are full of it Now others are only secretly drawne away with it and daily infected with the inclinations to it I adde moderate and confident care because honest labour or some desire after earthly things are not condemned Only two things constitute this vice First want of moderation either in the matter when nothing will be enough to satisfie their hauing or in the measure of the care when it is a distracting vexing continuall care that engrosseth in a manner all the thoughts and desires of a man Secondly carnall confidence when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for I adde yet vaine because let the couetous person bestow neuer so much care or attaine to neuer so much successe of his cares yet as Salomon saith He that loueth siluer shall not be satisfied with siluer and he that loueth riches shall be without the fruit thereof And after all his trauaile his riches may perish whiles he looks on or if they were more sure to continue yet he shall not continue with them himselfe For as he came foorth of his mothers belly he shall returne naked to goe as he came and shall beare nothing away of his labour which he hath caused to passe by his hand In all points as he came so shall he goe and then what profit hath he that he hath trauailed for the wind The obiect of this care and desire is earthly things For if it were a couetousnesse or desire of the best things or spirituall gifts that were both commended and commanded These words for his owne priuate good note the end of the couetous mans care For if all this care for earthly things were for Gods glory or the good of the Church it might be allowed And I say for his good because that he propounds to himselfe though many times when he hath gotten much together the Lord will not let him haue the vse of it Note the best thing in the description is the effect of couetousnesse and that is the singular detriment of the soule which may appeare diuersly For first couetousnesse doth infatuate and besot the mind of man that it cannot vnderstand The Prophet Esay saith of those dumb and greedy dogs that they could not vnderstand and he giueth the reason For saith he they all looke to their owne way euery one for his aduantage and for his owne purpose and profit And Salomon seems to say that if couetousnesse be in the heart of a Prince it will make him destitute of vnderstanding And it is certaine marke it worldly minded persons are the most dull and incapable persons in spirituall things almost of all other sorts of men For though they would get a little vnderstanding while they are hearing yet the cares of life presently choakes all Secondly couetousnesse pierceth the soule through with many a sorrow The couetous person is seldom or neuer free from one notable vexation or other His heart is troubled and he will trouble his house also As Salomon saith he that is greedy of gaine troubleth his owne house All is continually in a tumult of hast and hurry what with labour and what with passion and contention the couetous man and his household neuer liue at hearts ease and rest Thirdly couetousnesse and the desire to be rich bring into the soule a wonderful number of temptations and noisome lusts enough to damne him if he had no other sinnes Fourthly it is here added that couetousnesse is idolatry it makes a man an idolater Mammon is the idoll and the worldling is the Priest that sacrificeth to mammon Now the couetous man serues his mammon with a twofold worship For with inward worship he loues desires delights in and trusts in his wealth And for his outward seruice he spends all his time vpon his idoll either in gathering or keeping or increasing or honoring it Lastly what should I number particulars couetousnesse why the Apostle saith it is the root of all euills For there is almost no kind of sinne but the sap of couetousnes will nourish it If the Lord had but the ripping vp of the heart and life of a couetous person and would describe his vices before vs oh what swarme of all sorts of euills could the Lord find out well let vs be assured of this generall that howsoeuer couetous persons may colour matters yet indeed they are wonderfull vicious persons Neither are their sinnes the fewer or lesser because they discerne them not for the dust of earthly profits hath put out their eies they cannot see nor discerne as was before shewed Qu. But who is couetous for all men while they cry out against
onely a signe of wrath but that the wrath encreaseth this is the rod of indignation Fiftly if a man liue in some sinnes they are manifest signes of wrath as persecution whoredome hatred of the brethren with holding the truth in vnrighteousnesse couetousnesse and vncleannesse and generally all sinnes contained in any of the catalogues against which the Lord denounceth his Iudgements in seuerall Scriptures Lastly sometimes Gods anger is felt in the terrours and paine of the conscience the Lord making some men to feele the edge of his axe and fighting against them with his terrours Now wheresoeuer these are felt by a soule that hath not beene truely humbled for sinne they are assured pledges and beginnings of Gods wrath from Heauen Hitherto of the greatnesse meanes and signes of Gods anger Now of the way to pacifie Gods anger when it is perceiued Gods Publike anger is pacified and stayed First by the prayers and fastings of the righteous And therefore it is the Prophet Ioels counsell that if they would haue the Lord repent him of the euill and returne and leaue a blessing behinde him they must sanctifie a fast and call a solemne assembly Secondly by the seuere execution of Iustice by Magistrates vpon notorious offendours and thus Phinehas stayd the plague Thirdly by the generall repentance of the people and thus Gods anger towards Nineuie was pacified Fourthly and especially by the intercession of Christ intreating for a citie or nation So was Ierusalem deliuered out of captiuity as the Prophet Zacharie declares Zach. 1.12 Concerning the pacifying of Gods anger to particular persons I will first consider what will not pacifie it and then what will pacifie it For the first no multitude of gifts can deliuer thee and the most mighty helpes cannot cause the the Lord to withdraw his anger it will not auaile thee to come before the Lord with burnt offerings and with calues of a yeere old The Lord will not be pleased with thousands of rammes or with ten thousand riuers of oyle Nor will the sonne of thy body make an atonement from the sinnes of thy soule to cry Lord Lord at home or the Temple of the Lord the Temple of the Lord abroad will not a whit abate of his fierce anger and as little will it auaile to build Churches mend high wayes erect tombes for dead Prophets or the like workes of labour or cost Now for the affirmatiue if we speake properly nothing will quench Gods anger but the bloud of Christ. For hee is the propitiation for our sinne Yet in some respects and as meanes the Lord doth appoint vnto vs that we might be capable of reconciliation these things are auailable First the duties of mortification as confession of sinne and iudging of our selues and examining of our hearts and liues If we acknowledge our sinnes he is faythfull and iust to forgiue vs our sinnes and if we iudge our selues the Lord will giue ouer iudging vs if disobedient Israel will returne and know his iniquities the Lord will not let his wrath fall vpon him godly sorrow also is verie auailable to quench wrath If Ierusalem will wash her heart she shall be saued the Lord will heare the voyce of our weeping prayer also is of great vse and force for the Lord is a God that heareth prayer and the Prophet Zephanie sheweth that if the people can learne a language once to call vpon the name of the Lord in the sincerity of their hearts he will not poure vpon them that fierce wrath which shall certeinely fall vpon all the families that call not vpon his name Secondly faith in the bloud of Christ procureth reconciliation and forgiuenesse of the sinnes that are past through the patience of God especially the worke of faith whereby a Christian perceiuing Gods anger and encouraged with the support of Gods couenant and promise in Christ doth in all tendernesse of heart importune Gods free mercy and wrestle and striue with importunity casting himselfe vpon Christ for shelter and seriously setting himselfe against euery iniquity euen because there is hope Finally we may discerne that God is pacified diuerse wayes First by induction from the practise of the former rules for if we doe what God requires we may conclude and inferre we shall receiue what God promiseth Secondly it may be perceiued by Gods presence in the meanes If we finde our hearts vnloosed and the passages of the meanes againe opened that is a comfortatable testimony that the Lord is returned Thirdly it may bee perceiued by the witnesse of the spirit of Adoption speaking peace to our consciences and with vnutterable ioyes quieâ—ing and satisfying our hearts The vse followeth And first the doctrine of Gods wrath may greatly humble and astonish impenitent sinners Is the anger of the Lord kindled against thee how long then wilt thou be without innocency be not a mocker least thy bonds encrease art thou an vncleane person a railer a drunkard an vsurer a swearer a lier a profaner of Gods Saboaâ—hes a voluptuous epicure a carnall worldling or the like be not deceiued nor let any deceiue thee with vaine words crying peace peace dawbing with vntempered morter for assuredly the wrath of God for these things commeth vpon the children of disobedience And who knowes the power of his wrath Secondly seeing Gods wrath is so exceeding terrible and fierce blessed are all they that are deliuered from it in Iesus Christ. Wee should bee stirred vp to constant thankfulnesse because the Lord hath forgiuen vs the punishment of our sinnes so as now there is no condemnation to vs being in Christ Iesus Lastly seeing the Lords anger is so dreadfull we should all learne to walke before him in all vprightnesse and feare and trembling fencing our selues with the breast-plate of faith and the helmet of hope being in all things sober and watchfull taking heed to our selues that we be not hardened through the deceitfulnesse of sinne And thus of the wrath of God The second maine thing in this verse to be considered of is the persons vpon whom it fals viz. the children of disobedience And by children of disobedience he meaneth generally wicked and vnregenerate men Now wicked men are of two sorts Some are cleerely out of the Church and haue beene branded in seuerall ages with seuerall tearmes of distinction as now the infidels and before all the vncircumcised Gentiles Before the floud they were called sonnes of men Now others are in the Church and are children of God by creation generall vocation and externall profession but indeede are wicked and prophane Esaus The former sort were disobedient men and the later are disobedient children And these disobient children in the Church are of two sorts For some will not bee tied to liue in their fathers house but that they may the more
flesh Thirdly by the contentment men place in knowen euills Fourthly by customary practise And lastly if this monster by the deceitfull working of Sathan should liue still for a time as many times it doth euen in the worst men yet there is a way to trie whether it be a liue or no. For bring it to the law and it will presently reuiue If it be pricked and pearced with the terrors and reproofes of a sound application it will shew it selfe by vnquietnesse and vnruly distempers And on the other side it is certaine sinne is dead if thy flaming desires to euill be quenched Secondly if the command ouer the faculties of the soule be ceased Thirdly if a man seeke and place his chiefe contentment in spirituall things Fourthly if the customarie practise of euill be broken of and dissolued and lastly if the hart will abide the searching and sound application of the law In them So wretchedly is the vnregenerate heart of man composed that he doth not only liue and sinne but he liues in sinne and with sinne and by sinne too He liues in sinne because he is drowned vnder the power and guilt of sinne He liues with sinne because he is not a guest only but a soiourner also with his sinne Sinne keepes the house and the â—inne is at bed and boord there And he liues by sinne to for most sinners cannot contriue how to liue without them The letcher cannot liue without his mistris the vsurer cannot liue without his gaine and so of the rest All these are wofull circumstances of euill and doe maruellously decipher out a soule that feeles not the life of Iesus Christ in him and they impart also a further misery It is easie to commit sinne but it is not easie to be rid of sinne a man may also quickly forget his sinne but he shall not so quickely forgoe his sinne for howsoeuer by Gods singular patience he liues for all his sinne yet by the singular wretchednesse of his condition all his sinnes will liue with him they are not transient but so long as he liues his sinne will liue with him yea it will goe with him too when hee dies if it be not preuented with speedy repentance The vse also of all this may be to teach conuerted Christians that are deliuered from this wofull misery to walke as children of the light hauing their fruit in all goodnesse and righteousnesse and truth hauing no further fellowship with the vnfruitfull workes of darkenesse seeing all is now made manifest by the light yea they should striue to expresse as much life of contentment in the works of new life and light as before they euer felt in the pathes of sinne and darkenesse and if wicked men walke on with such vnwearied resolutions and endeauours in such a dangerous estate how should Christians bee stird to all possible constancy in weldoing seeing they are sure that all that walke vprightly walke safely Thus of the seuenth verse Ver. 8. But now put ye away euen all these things anger wrath malice cursed speaking filthy speaking out of your mouth Hitherto of the mortification of vices especially against a mans selfe Now followes the mortification of Iniuries And therein I consider first the exhortation it selfe in the eighth verse and a part of the ninth Secondly the reasons ver 9.10.11 in the exhortation I consider first the charge put away euen all these things secondly the catalogue of iniuries to be put away and mortified anger wrath malice c. From the coherence in that the Apostle fastens this branch of the exhortation vpon the remembrance of their misery in the former verse it shewes that the meditation of our misery is as good to kill or beat downe the power of rage and strong passions and distempers as it hath beene shewed to bee good to kill lust and couetousnesse When you see men or women of heedy passions and violent affections fall into affliction of conscience then imagine they will hurle off their natures and grow more calme and meâ—ke but till then seldome doe any mend or not for any long time Now That is in the time of grace and so it giues vs occasion to consider that grace yeelds no liberty to sinne Now that thou hast receiued the true grace of God there is no time left for passion fretting cursed speaking or filthy speaking or lying or any such iniurious euills Grace enioines vs to take leaue of our old affections and our owne peruerse courses Many such things as before thy conuersion might in some respects beene more borne withall must now be left for the conuerted Christian must liue circumspectly precisely watching in all things and walking wisely both at home and abroad he must part with his old humours and peruerse qualities and therefore their condemnation sleepeth not that turne the grace of God into wantonnesse Put away Sinne is not truely repented of till it be put away Now sinne is put away two wayes First by Iustification and so God puts away our sinnes for when God pardoneth iniquity he casteth it away and neuer sees it or remembers it more Secondly by sanctification and so we must put away our sinnes We must put away or pull downe sinne as the rebell puts downe his weapons when he seekes the seruice of his Prince or we must deale with our sinnes as God deales with the mighty that is we must put them downe from their seats if we cannot destroy them from liuing yet we may disturbe them sitting or raigning or resting in vs or we must put them away as the wronged husband doth his filthy wife We must diuorce our sinnes that by couenant they should neuer be ours more We will neuer loue them and let them sleep in our bosome and dwell with vs and be familiar with our natures as they haue beene Now we put away sinne three wayes First by confessing them to God Secondly by godly sorrow washing the stain and filth of them from off our hearts Thirdly by renouncing and forsaking the practise of them all are here intended but the last principally and this we must know will not be done with ease if it be truely and soundly done The Prophet Micah meanes something when he sayth of the Lord he will subdue our iniquities and then after sayth he will cast them away into the depthes of the sea Must God subdue if he cast away then man must bee sure of it that hee must labour seriously the subduing of hâ—s sinne before hee can haue any comfort or successe in putting them away Sinnes are like an army of rebels that will not be vanquished without some adoe All these things In the originall it may be read all things it is true that God many times puts his seruants to it euen to deny and put away all things they must deny themselues and their credits yea and their liues too if need bee they must deny the world
Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as hee was God and we are his Image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. there is the image of nature which Adam had 2. the Image of grace which the Saints now haue and thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. he had an immortall nature free from infirmities diseases death 3. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill The image of grace hath these specialties 1. faith 2. godly sorrow 3. the cohabitation of the flesh 4. a feeblenesse and defect in the measure of grace 5. a peculiar kinde of inhabitation of the spirit of Christ. Lastly the image of glory hath these differences a freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 3. a full perfection of all graces 4. a losse of faith and sorrow and all the works of repentance 5. a speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of gods image should serue to teach vs to loue and admire all that feare god since the Lord hath graced them with this honor to be like god t is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of gods seruants 2. since the seat of this glorious resemblance of god is in the heart it should teach vs especially to looke to our hearts and keep them with all diligence euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue liberty to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of god then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable loue that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ. Thus in generall of gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. the efficient cause noted in those words of him that created him For the first we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he susteined the person of all mankinde else how could we be said to be created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that think God must needs saue them because he made theÌ„ 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration for it furthers both repenâ—ance and faith and therefore in diuers places of Scripture where the holy ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two
manner followes Put on viz as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so many be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renewed estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be heere noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne as well with clothes on his backe as with grace in his heart 2 How should the hearts of many smite them to thinke of it how they neglect this clothing of their soules with graces They euery day remember to put on apparrell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of cloathing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not wel fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowellâ— of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another which should teach vs to obserue and discerne the defects of our hearts heerein and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them 2 We may note heere that mercy is as it were the dore of vertue It stands heere in the forefront and leades in and out all the rest it lets in humility meekenesse patience c. Now in these words themselues I obserue 3. things 1 That mercy is of more sorts then one therefore hee saith mercies one mercy will nor serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needs many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects eyther the ignorance or other distresses of other men The mercy to the ignorant is eyther instruction in the things they should know or councell in the things they should doe Now his other distresses arise either from his actions or from his passions his actions are eyther against thee and so thy mercie is to forgiue or against others and so thy mercy is to admonish or correct Thy mercie towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2 Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercie will bee no better accepted with God then seldome praier we are bound to watch to the opportunity of mercy and we shall reape not only according to the matter but according to the measure of mercy 3 It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1 That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2 That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale 3 That there should be a Sympathy and fellow-feeling in the distresses of others These bowells were in Christ in Moses and Paul 4 That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy such as these God hath commanded it They are our owne flesh that need our mercy Our heauenly Father is mercifull yea his mercy is aboue all his workes yea he is Father of all mercies Mercy will proue that wee are righteous and blessed and that the loue of God is in vs and that our profession of religion is sincere and that our knowledge is from aboue and that we are true neighbors the right Samaritans God wonderfully accepts of mercy aboue many other thing and accounts what is that way done to be done as it were to himselfe Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our
owne soules assures vs of forgiuenesse of sinnes makes the heart cheerefull and stedfast It shewes vs life righteousnesse and glory and we shall reape after the measure of mercies both in this life and at the last day Onely in shewing mercy wee must looke to diuers rules it must bee holy mercy not foolish pitty as Magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse Magistrates vnder the pretence of mercy they spare the punishment of drunkennesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer goe to heauen they are guilty of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercy vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement 2. Thy mercy must bee speedy mercy thou must not say go and come againe to morrow if thou canst do it now 3. It must be of goods well gotten God hates robbery for burnt offering 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2 The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnesse that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dewe it is quickly dried vp But the world is full of vsury and cruelty and oppression the world hath almost as many wild beasts and monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernours also Oh the bloud-guiltines of many monsters rather then ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speake of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth Oh what summes of money are spent vpon haukes hounds cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them and the Lord takes the wrong as done vnto himselfe their cry shall not bee heard nor their fasting nor sacrifice accepted and God will spoile their soules and iudgement mercilesse shall be to them that shew no mercy Thirdly this doctrine is exceeding comfortable too for heere is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needs be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy Thus of mercy Kindness The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert and kindnesse is one of the things wee should approoue our selues by Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberality and preuents 6. It loues brotherly fellowship The vse may bee both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing since religion requires curtesie as well as piety wee should labour to bee vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad alike no nor of all good alike in the measure of manifestation nor hath it an opennes in vnaduised communicating of secrets to all nor a lightnesse of familiarity in contracting an inward friendship without due respect of the disposition and conuersation of the parties Thus of kindnesse Humblenesse of mind I shall not need to shew that humility or this humblenesse of mind is required For it is plaine in the text but rather I would consider what it is and then make vse of it And first I consider of it negatiuely by shewing what it is not It is not sillinesse arising out of the ignorance of a mans place or gifts nor is it any carelesse disregard of a mans selfe nor euery abasing of a mans selfe for wicked men to compasse their ends can humble themselues to hell p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body thus it was no humility to forbeare touching tasting handling or vpon pretence of vnworthinesse to imploy the Kings sonne to bring in mediation of Angells or Saints as inferiours in the court Nor is it complementall curtesie for we see that may be in greater exactnesse in men and yet monstrous pride and malice bee lodged in mens hearts Nor is it any counterfet submissiuenesse as when some men scorne to refuse offices and yet fret afterward when they go without them or else refuse of purpose to be the more importuned Nor is it humblenesse of mind to be with fretting complaining
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 miserie 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 heere meant aswell as the other yea all seruants though they were nobles seruing in Princes Courts are tied â—o the duties generally heere 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 Heere 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 painfull 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 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. 2.18 2. to correction 1 Pet. 19.20 3. to their restraints first in respect of diet they must not bee their owne caruers Secondly in respect of place they must keepe the bounds of the Family and not at their pleasure bee gadding out either by night or day vpon any pretence without leaue Thirdly in respect of company 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 glorie to God and submit themselues to their masters Prou. 29.19 4 With all good faithfulnesse Titus 2.10 this faithfulnesse is required 1 In respect of the goods of the family and thus they must shew their faithfulnesse in not daâ—ing to purloyne the least pennie from their Maisters no pickers Tit. 2.10 2. It is not enough that they are true but they must be thriftily carefull to see that nothing be spoyled 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 heere their faithfulnesse standeth in two things 1 In diligence of labour he is not a faithfull seruant that eats the bread of Idlenesse as many seruing men do that can tell of no calling but attendance 2 In trustinesse and in this seruants must bee faithfull two waies first in their care to see their Masters directions executed in the familie as if they had beene present secondly in their speedie dispatch of busines abroad a sloathfull messenger is an exceeding prouocation to them that send him and it is a wretched fault in seruants when they are sent forth of the family about businesse they cannot find the way in againe in anie due time Thus of the duetie to which they are exhorted To them that are your Masters They must be subiect and obedient to all Masters indefinitely without difference of Sexe and so to the wife or widdow 1. Tim. 5.14 Prou. 31. or of condition they must bee obedient to the poorest as well as the rich Thus of the laying downe of the exhortation The explication followes and first of the premises According to the flesh These words may bee referred to masters and then the sense is this that seruants must be obedient euen to such masters as are fleshly and carnall men they must obey though their masters be Ethnikes or prophane persons it is a great praise for a seruant to men to bee Gods seruant also but it is a greater praise to be a religious seruant of an irreligious master to feare God in a prophane house 2 To seruants and so they are a limitation they are subiect onely in respect of their flesh and bodies and so heere is two things to be obserued The one exprest the bodies of seruants are in the power and at the disposing of the masters and therefore seruants must learne to subiect their flesh to their masters both commands restraints and corrections The other implied the soules of seruants are not in the power and at the disposing of Masters their spirits are free nor Master nor King can command the conscience Vse is first for reprofe of such seruants as giue more to their masters then is due thou oughtest to be of the same calling trade labour c. that thy master is of but thou art not bound to bee of the same religion or humor with thy Master It is a great fault not to giue the bodie to thy Master but a great fault also to giue both body and soule to bee at his disposing both are extreames Secondly should seruants feare their masters because they haue power ouer the flesh how much more should we feare God that hath power to destroy both soule and flesh in hell Math. 10. Thirdly this may be a great comfort to a seruant thy soule is as free as the soule of him that sits on a throne thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart Thy best part is free In all things Seruants must obey in all things euen in things that bee against their credit profit liking ease c. There is a great sturdinesse in many seruants either they will not doe some things required or not at the time when they are bidden or not in the manner but as they list these courses are vile and heere condemned Obiect But vnlawfull and vnmeet things are required
God Gen. 24. Fourthly they must be religious in the generall duties of piety to God as well as in the particular duties of seruice to their Masters they must so serue men as they feare God also Vses First for Seruants and then for Masters Seruants must learne to doe all their labour fearing God euen that God 1. That set them in that calling 2. Whose eies alwaies behold how they discharge their dutie in their calling and inasmuch as the feare of God is made the ground heere of other duties they should learne to be the better seruants to men because they feare God Masters also must learne first what seruants to choose not such onely as will doe their worke but such as feare God also and if they haue failed in that they should labour now to beget and nurse the feare of God in the seruants they haue for Gods feare would make their seruants more dutifull to them besides the reason why their seruants fall to whoring stealing vnthriftinesse c. is because the feare of God is not in them Quest But what should Masters doe that their seruants might feare God Answ Foure things First they should pray and reade the Scriptures in their houses and Chatechise their seruants Secondly they should bring them to the publike preaching of the word Thirdly they should giue them good example themselues Fourthly they should restraine them from prophane company and incourage them and allow them libertie at conuenient times to conuerse with such as feare God Thus of the feare of God Verse 23. The third thing required in their obedience is that they doe it hartily in this Verse is the manner of the dutie and the inducement therevnto Hartilie Ex animo The obedience of Seruants should be a hearty obedience the Apostle will not haue onely feare of God but loue of the master their obedience must beginne at heart not at hand or foot if the heart bee not with their obedience the master may haue their labour and that he hath of the Oxe but such seruants lose their labour Quest What is it to obey Ex animo Answ It is to obey voluntarily and out of a heart and affection rightly ordered but especially it is to obey out of a iudgement well informed The vse is therefore to vrge them to doe it and heere I would consider of the obiections of Seruants why they cannot obey Ex animo Obiect 1 Bondage is against nature Solut. It is against nature as it was before the fall but not as it is now since the fall Obiect 2 But Christ hath made vs free Sol Free in soule in this life not in bodie till your bodies be dissolued or till death Obiect 3 But my Master is froward Sol Yet thou must be subiect 1 Pet. 2.18 Obiect 4 But he doth not onely giue ill words but blowes Solu Perhaps it is needfull for a seruant will not be corrected by words Prouerb 29.19 Obiect 5. But hee correcteth me vniustly Solu First who shall iudge thus shall seruants themselues Secondly it is acceptable if for well doing and for conscience thou endure to bee buffeted c. 1 Pet. 2.19.20 Obiect 6. But my master is not onely a froward man but a wicked man and a enemy of Christ. Solu Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Obiect 7. But I am an hired seruant not a bought seruant Solu Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are heere bound to obey hartily Obiect 8 But vnmeet things are required Solu Discerne things that differ but yet obey in all things All this reprooues grudging and slow and stubborne seruants Whatsoeuer yee doe Not onely faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doctr Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort for instruction they must serue their masters as they would serue the Lord with all faithfulnesse diligence willingnes prouidence conscience c. For comfort and incouragement also is this doctrine and that 3. waies First heere is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God aswell as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or onely Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for ye serue the Lord Christ. In this verse Seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerfully shall receiue of Christ the reward of inheritance but you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ ergo you shall haue the reward of the inheritance Knowing Doctr Seruants may and ought to know and bee assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much liberty nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should bee denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doctr The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeliefe that is many times in Gods children doubting of Gods acceptation of their praier and holy indeauours shall the base and secular workes of mens seruants be rewarded and the great workes of Piety in Gods seruice not be regarded Of the Lord God will be pay-master vnto seruants and in that they are turned ouer to God for payment it implies that the most masters are careles and vnmercifull and this they are not onely in withholding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their Families empty and without meanes to liue in the world Reward of inheritance Two things are heere affirmed of heauen first it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. We should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but
man 190.191.192 Twelue sorts of wrong zeale 194. Sixe things in true zeale 194. Foure sorts of men reproued about Physicke 195. Three rules for our practise concerning such as we suspect in profession 196. A religious familie is a little Church 197. Foure orders in the familie 197. Of reading the Scriptures 198. The profit of reading Scripture and the causes why many profit not 198. Painefull Preachers many times grow idle 199. How many waies men remember the bonds of others 202. Of the authoritie of the Postscript 202. CHAPTER IIII. VERSE I. Yee masters doe that which is iust and equall vnto your seruants knowing that yee haue also a master in heauen THis verse belongs vnto the doctrine of houshold gouernment and containes 1. the dutie of masters 2. the reason knowing c. In the dutie 1. the parties charged ye masters 2. the dutie required doe that which is iust and equall 3. the persons to whom it is to be performed vnto your seruants Masters All masters are charged without difference yea the wife as well as the husband by a Synechdoche the greatest as well as the meanest and the poorest must deale iustly as well as they that haue more meanes c. Doe that which is iust and equall Doctrine from the coherence That God that promiseth eternall things will prouide temporall things also In the former chapter God promised the reward of inheritance to seruants heere he takes order for their well being in the world charging masters to see that they be vsed iustly and equally Iust. Masters must doe iustly and shew it 1. generally by not requiring vniust things of them and by chusing such seruants as are iust into the familie lest by bringing in leud seruants the rest be infected For if it be a great iniustice to bring in an infectious seruant that hath the plague vpon his bodie and to appoint him to worke among the rest of his seruants that are free from the disease then it is much more vniust to bring in leud seruants that haue the plague sore of sinne running vpon them for the presence and counsell and example of leud sinners is of more power to infect a sound soule than is a plaguie man to poison the sound bodie of others 2. More particularly masters must doe that which is iust 1. to the soules 2. to the bodies of their seruants They must deale iustly with their soules by helping them to grace if it be possible but at least by bringing them to the publike meanes of grace and by priuate training of them vp in Gods feare by praier and instruction The iustice they owe vnto their body may be referred vnto three heads For either it concernes their maintenance and so they must giue them their portion of food conuenient for them or it concernes their wages and so they must giue the wages proportionable to their worke and that in due time and without defrauding them of any part of it or it concernes their punishment and so the iustice of the master must be shewed both in this that hee will punish their open disorders as also that he will doe it with instruction moderation and to profit them and the whole familie Equall Masters must not onely deale iustly but they must deale equally with their seruants And masters deale vnequally many waies 1 When they require inconuenient things for though the seruant must obey yet the master sinnes in requiring vnequall things 2 When they impose more worke than they haue strength to doe 3 When they turne them away when they are sicke for it is equall that as thou hast had their labour when they were well so thou shouldest keepe them when they are sicke 4 When they restraine them of libertie for their soules If thou haue the worke of their bodies it is equall that thou take care for their soules and if they serue thee six daies it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day 5 When they restraine and with-hold their meat and wages 6 When they send them out of their seruice emptie after many yeares bondage and not prouide that they may haue some meanes to liue afterwards To conclude it is not equall for the master to heare euery word that men say of his seruants nor is it meet they should bring vp their seruants delicately nor yet that they should leaue their callings and the whole care of their businesse to their seruants but they ought diligently to know the state of the heards themselues Thus of the dutie The reason followes Knowing that yee haue also a master in heauen Heere are foure doctrines to be obserued 1 That there is no master but he is a seruant and therefore as hee would require his worke to be done by his seruant so hee should be carefull himselfe to doe Gods worke to whom he is a seruant 2 That Gods maiestie and mans authoritie may well stand together Christ and Caesar can well agree Mans gouernment in a familie and Gods gouernment in the world are not opposite one to the other 3 Ignorance of God and the accounts must be made to God is the cause of that securitie insolencie and crueltie that is in men That it is ill to vse seruants ill it will be required if they be wronged Thus of the reason Verse 2. Continue in praier and watch in the same with thankesgiuing In this verse with those that follow to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end The exhortation may be three waies considered 1 As it concernes praier ver 2.3.4 2 As it concernes wise conuersation ver 5. 3 And as it concernes godly communication ver 6. Concerning praier two things are to be obserued 1 How we must pray or the manner 2 For what or the matter In the manner three things are required 1. perseuerance 2. watchfulnesse 3. thankefulnesse ver 2. In the matter is further added 1. the persons for whom praying also for vs 2. the things for which that God may open c. ver 3.4 Continue in praier The doctrines implied in these words are foure 1 That our mortall condition is a condition of singular vanitie in that the best of Gods seruants are euer wanting something 2 That long praier of it selfe is not blame-worthie Christ continued all night in praier 3 That praier is of perpetuall vse in the life of a Christian. 4 That to pray by fits is not Gods ordinance neither that hee requires nor that he will accept The doctrine exprest in these words is threefold 1 That we must hold out and pray still and neuer giue ouer praier till we giue vp our soules into Gods hands 2 That we must pray vpon all occasions for health wealth successe in our calling preseruation of our estates the blessing of
desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ Noting that it is a greater want to want the liberty of his ministry in respect of vtterance then it is to want the liberty of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull ministers There are fiue things that stop the mouthes of ministers in generall 1 Ignorance and presumptuous sinnes in the ministers themselues for polluted lips are no lips of vtterance the lips of the minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1. Cor. 16.9 and therefore we should pray that God would deliuer his faithfull ministers from vnreasonable and absurd men 1. Thess. 3.2 4. Discouragement and feare silence many a minister in respect of the life and power of preaching 1. Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the minister from the power of preaching God would Doct. 1. The hearts of ministers yea of the best ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is hee that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or persecuter c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for ministers that were at large and enioied peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinarie but extraordinarie ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ. To speake the mysterie of Christ. Christ is a mysterie to the Gentiles to the Iewes to Heretickes to Papists to carnall men yea to godly men It is a mysterie to the Gentile that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretickes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue waies for there are mysteries 1 In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2 In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3 In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4 In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie The spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5 In the Gospell of Christ. And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4 in the person obedience and passion of Christ who was the substance of the Mosaicall Ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is little power in it to some not giuen internally though externally they haue meanes in the plentie and power of it If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it I answer it is either 1 The vaile of their owne ignorance 2 The powerfull working of the God of this world to blinde them 2. Corinth 4.4 3 The custome in sinne and customarie abuse of pleasures and profits 4 The
opportunitie delay no worke in haruest Iob. 12.35 3. To walke wisely is to walke vprightly and that for matter in the newnes of life Rom. 6.4 And for manner exactly precisely circumspectly Ephes. 5.15.16 4. To walke wisely is to walke surely and he walkes surely 1 That will liue where he may haue meanes for his soule aswell as his bodie he will not liue in darkenesse but desires to be where he may haue the greatest light 2. That makes the word the rule of his actions and is sure of warrant from the Scripture for what he doth Deut. 4.5.6 this is to walke in the law Psal. 119.1 according to the rule Gal 6.16 3. That will not liue vnder any knowne threatning will not venture to go on with wrath hanging ouer his head he is none of those fooles that will not vnderstand though the foundations of the earth be moued Psal. 82.5 4. That walkes by faith and not by sight 2. Cor. 5.7 trusts not in things that may be seene which are mutable but labours to be clothed with the garments of Christs righteousnesse he walkes not wisely that walkes nakedly Reuel 16 15. And for manner of assurance he that is a wise man when he sees how carefull the men of the world are to make euery thing sure and what stirres there are for certainties in the things of the earth he will not rest in probabilities for his soule or in common hopes or presumptions but will striue by all meanes to make his calling and election sure he will not be led in a fooles paradise and stand to the venture of his soule vpon carnall coniectures Pro. 24.5 5 That walkes in the way of the lest and not of the most he will not be led by the example of the multitude or frame his life according to the commonest opinions c. 2. Cor. 12.15 Phil. 3.16 Thus of wisedome of conuersation in the generall here it is limitted to conuersing with one sort of men viz. Those that are without Towards them that are without Without are first all infidels that liue without the Church of Christ. 2 All Hipocrites that minde nothing but the gailding of the outside 3 All wicked men in generall that liue without God without Christ without hope in the world 1. Cor. 5.12.13 Luk. 13.25 Reuel 22.15 Here are two things I will but briefly touch 1 That a Christian should be more carefull how he behaues himselfe before wicked men then before godly men 2 It is to be noted that he saith not with them but towards them it is one thing to walke with them and an other thing to walke towards them the one notes a voluntary consorting with them this the Apostle allowes not the other notes a behauiour that is well framed when through necessitie and calling we must haue to do with them But the maine thing is what we must do that we may carry our selues iustly towards wicked men That this may be distinctly vnderstood wicked men may be two waies considered first as Spectators of our conuersation Secondly as parties in conuersing As they are Spectators and obserue vs there are 4. things which in godly discretion we should make to shine before them 1 All good faithfulnesse in our calling 1. Thess. 4.11.12 1. Tim. 6.1 2 All humble subiection to those in authoritie shewing all meekenesse to all men Tit. 3.1 2. 3 A mortified course of liuing the Gentiles will say of such they are the seede of the blessed of the Lord Isay. 61.9 4 Concord and holy loue amongst our selues doing all things without reasonings and murmurings Phil. 2.15.19 As they are parties in conuersing they are two waies to be considered 1 As they are euill men but not iniurious and euill to vs. 2 As they are both euill men and iniurious to vs. Towards the first sort our wisedome of conuersation must be shewed 1 In the due obseruation of the circumstances of lawfull things for all lawfull things are not to be done at all times and in all companies and in all manners indiscretion herein doth much harme euery where 2 In the skilfull applying of our selues to winne them making vse of all opportunities and speaking to them with all reuerence deliberation compassion instance c. As may become the maiestie of Gods trueth and ordinances 3 In the shunning of conceitednesse peruersenesse frowardnesse and such like things as doe maruellously prouoke a carnall minde but approue our selues in all meekenesse of wisedome It is a great wisedome in the vse of our knowledge to expresse a constant meeknesse Iam. 3.13 4 In auoiding euill 1. to them 2. to our selues To walke wisely in auoiding euils to them is to be carefull that wee put no stumbling blocke before the blinde but cut off all occasions of reproching or blaspheming In auoiding euill to our selues by them we must looke to three things 1. That we be not infected or defiled by their company either by needlesse presence or by any kinde of consent to or approbation of their euils 2. That we be not beguiled by committing our selues to them and trusting faire pretences Iob. 2.24 3. That wee yeeld not to them to satisfie them in the least sinne for t is not yeelding will draw them but a pure conuersation with feare 1. Pet. 3.12 Towards the second sort of wicked men viz those that are euill and are or are like to be iniurious to vs our wisdome of conuersation lieth in two things 1 In a wise demeaning of our selues when they doe wrong or persecute vs shewing all firmnesse and vndaunted constancie patience reuerence meeknesse clemencie and good conscience 1. Pet. 3.13.14.15.16 2 In a discreet preuention of our owne trouble as neere as we can This wisdome Iacob shewed in his dealing with his brother Esau when hee came out against him with foure hundred men Gen. 32. And Samuel when hee went to anoint Dauid 1. Sam. 16. And Hushai when he saluted Absolon 2. Sam. 26.15 And our Sauiour Christ when he answered the tempting dilemmaes of the malicious Iewes And Paul in his answere to the people about the high Priest Act. 23.4 And when in the mutinie hee cried out hee was a Pharisie Act. 23.6 It is noted as a wisdome in the prudent in euill times to be silent Amos 5.13 T is not good prouoking euill men nor safe to pull a Beare or a madde dogge by the eares T is the true ambition of a Christian to meddle with his owne businesses 1. Thess. 4 11. For conclusion as wee haue seene what it is to walke wisely in the affirmatiue so we must be informed what this wisdome hath not in it It hath not in it a relinquishing of pietie or holinesse in the whole or any part to keepe peace with wicked men Heb. 12.14 It hath not in it a forsaking of fidelitie in the discharge of our duties Amos must not leaue the Court though Amaziah tell him it is his wisest way Mâ—chaiah must not flatter Ahab
because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be heere retained In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinarie losses they cannot set vp againe they haue so often made shipwracke of time by misse spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue 1 That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the dew of heauen and the fruits of the earth Act. 14.17 so hee hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 fo◠the testification of our iustification 1. Tim. 2.6 for mercie and deliuerance and the helpe of Sion Psal. 102.13 and for saluation spirituall and eternall 2. Cor. 6.2 Finally there is a season both for man to doe good Psal. 1.3 and to receiue good Isa. 55.8 2 That this opportunitie is not obuious not ordinarie nor easie and euery where to be had Euery day in the yeare is not the Faire day nor euery day in the weeke the Market day 3 When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.18 Luk. 21.36 4 We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and wee must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly or in the superfluous feeding of nature either by food or sleepe or in ill companie or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or icies about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And heere is first a time of glory to come and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our daies of sinne wee shall haue daies of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings wee must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3 When wee haue bought time wee must be carefull to vse it well and heerein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1. Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so in expert in the word of righteousnesse Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercie both spirituall instructing comforting exhorting admonishing c. and corporall in feeding clothing visiting c. Generally our time should be spent in well doing Gal. 6.9 And as for time for worldly businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wept not and they that reioice as though they reioiced not and they that buy as though they possessed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7.29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might mooue vs to redeeme the time in this respect 1. We haue our times appointed and the bounds of our habitation assigned
5. The feruencie of his praiers striueth 6. The constancie of his praiers alwaies 7. The matter he praies for 1. their perseuerance that yee may stand 2. their perfection amplified by the measure full and by the extent of the subiect in all the will of God Praier Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires a remedie I say for all times persons and places As for griefes and feares it is of force and auaileable 1. against the troubles and cares of the world Phil. 4.6 2. against the stings of secret tentations and preuailing sinnes 2. Cor. 12.9 Matth. 9. 3. against the shame of euill workes past both the blushing and gnawing of the conscience inwardly and outwardly the reproach of name Zeph. 3.11 4. against sicknesse Iames 5.15 5. against ill tongues Psal. 119.4 6. against the feare of apostacie 2. Tim. 2.19 And these are the most vsuall things that need to trouble any childe of God And as for desires it is a plaine proposition that God is rich to all that call vpon him Rom. 10.12 This shewes the felicitie of euery childe of God to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier for wee see he cannot be miserable that can pray and it should teach vs that if we would be counted Gods people to shew that we trust God by pouring out our hearts before him in all places and at all times Psal. 6.2.8 1. Tim. 2.8 For you Doct. 1. Ministers must pray for their people as well as preach to them And as this may humble ministers vnder the sense of the neglect hereof so it should teach the people to requite their labour in the Lord by praying for them againe but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them Doct. 2. Praier for others is a principall signe of our loue to them Heereby ministers may trie whether they loue their people and parents whether they loue their children c. Doct. 3. In that Epaphras praieth for them absent he is therein a patterne of a true pastor no distance of place can make him forget the loue of his people Praiers There be diuers kinde of praiers for they are varied first by the place for there is publike praier and there is priuate praier either with our families or alone by our selues Secondly by the manner and that either for forme or affection for forme there are not only ordinary set praiers but eiaculations short requests or desires cast out vpon sudden opportunities these be praiers and accepted of God though the words be few or abrupt For affection in praier there is praier vnto which is required the vsuall deuotion of the heart and there is supplication which is with speciall instance and importunitie Phil. 4.7 Thirdly by the instrument there is the praier of the mouth and the praier of the heart Fourthly by the matter for there is deprecations for turning away of iudgements and confessions with acknowledgement of sinne and petition in matters of request and thankesgiuing for benefits receiued Striueth But why must we striue in praier Because of the greatnesse of our owne wants necessities and because it is a great losse to lose our praiers Quest. But what doth striuing import It imports earnestnesse as it is opposed to coldnesse when we draw neere to God with our lips but our hearts are farre from him or to spirituall fainting in praier Luk. 18.1 Secondly tendernesse of affection both sorrowing and reioicing in praier according to our occasions and the matter of praier Thirdly a resolution to take no deniall Fourthly difficultie for fighting imports opposition Quest. But what must we fight against in praier Answ. 1. Carnall counsell 2. Distractions by the lusts of the flesh or cares of the world 3. The obiects of our owne flesh 4. Our owne vnskilfulnesse to pray striue to learne to pray better 5. Hardnesse of heart 6. Sleepinesse oâ— our body 7. The temptations of Satan 8 Wee must striue against God himselfe as Iacob did by wrestling to get the blessing Vse For reproofe of such as neuer complaine of any impediments in praier nor care how they speed their condition is as farre from happinesse as their practise is from dutie And they are to be blamed that complaine of their lets and discomforts in praier but yet they striue not But wee should learne to harnesse our selues and conscionably striue against all that might hinder vs and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of praier and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4 things First they must serue the Lord for a profane person can neuer be feruent Secondly they must labour to reioice their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess. 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1. Thess. 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Heere wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get heereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suits are
vs wise euen to saluation Fiftly how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence the lamentable experience of the world shewes insomuch that the Apostle saith we are naturally without God in the world able to minde any thing and to effect any thing but God But now this which is vnpossible to Nature is become possible to Faith as the Apostle shewes Ephes. 3.12 And how vnspeakeable a mercy it is to haue a comfortable communion with God and easie accesse for our prayers the Saints may conceiue but not vtter Sixtly by Faith wee might be able to ouercome the world so as wee might easily contemne the glory of earthly things the Millions of euill examples and scandals the thousands of temptations allurements disswasiues letts and impediments which the world casteth in our way and with which wee are often entangled insnared and many times most shamefully vanquished to the dishonour of God and our Religion the wounding of our Profession and our Consciences c. If men had that power of Faith which the ordinances of God were able to giue how might they astonish Epicures Papists and Atheists which now differ little from them Seauenthly Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is as the APOSTLE intimates Rom. 1.12 Eightly by Faith wee might worke righteousnesse and attaine to innocencie of life we might receiue the Promises with all those sweet comforts contayned in them which are matters of as great wonder as to subdue Kingdomes to stop the mouthes of Lyons c. Ninthly Faith would make vs to contemne the pleasures of sinne and account affliction with Gods people better then perfection of pleasure for a season as it is obserued in Moses Hebr. 11. whereas now euery base delight is able to captiuate our affections and wee haue scarse strength to stand against one temptation Tenthly Faith by continuance in the Word of God would make vs free euen Gods spirituall free-men so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release as wee might by Faith Lastly we might haue the cleare apprehension of the remission of all our sinnes past as is manifest Rom. 3.25 Acts 10.43 onely for sinnes to come God giues no acquittance before there be a debt and the discharge sued out And as Faith furnisheth or would furnish men with these wonderfull benefits in this life so it prouideth an assurance of an immortall inheritance in heauen for all eternitie as these places shew Acts 26.18 Iohn 6.47 1 Pet. 1.9 2 Thes. 1.10 with many other Thus much of the benefits by Faith Obiect Oh but what if men doe not beleeue Ans. First I might answere that it is yet a comfort that though thousands neglect Faith yet their vnbeleefe cannot make the faith of God of none effect though the whole world contemne the doctrine of Faith and please themselues in their spirituall securitie yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him Secondly I read in S. Marke that CHRIST meruailed at their vnbeliefe and iustly they were affected with his doctrine it was confirmed by miracles and yet they beleeued not we miserable men are a wonderment to God Christ and Angels and an astonishment to Heauen and Earth for our incredible incredulitie Thirdly I reade in S. Mathew that hee did no great workes there for their vnbeliefe sake Surely wee are iustly debarred the benefit and comfort of many of the workes of God which might discouer the glory of his goodnesse to vs onely because of our vnbeliefe Fourthly if the Iewes were cut off for their vnbeliefe being naturall branches and such as God had reason to fauour as much as any people vnder the Sunne how fearefull then is the case of many of vs that can haue no other standing then by Faith Fiftly â—othing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be esbtablished Seauenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Eightly It is a matter of ease and profit and pleasure to liue in sinne especially some sinnes but what is it to dye in them Except that yee beleeue that I am hee yee shall dye in your sinnes Ninthly consider the contrary to the Benefits before if we get not faith we abide in darknesse we are vnder the rigour and curse of the Law subiect to the dominion of hart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neyther the Seede of Abraham nor of GOD without CHRIST without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter we are easily ouercome of the World vnconstant in Friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bond-slaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be further considered 1 The Incouragements to beleeue 2 The Letts of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first wee haue many Incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when wee set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke wee may finde Fourthly what greater ioy to Angels or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficultie so great eyther in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that wee may be cured and get Faith Sixtly God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call me Ans. He cals all therefore he excepteth not thee but least men should encourage themselues in sinfulnesse hee addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ. Obiect Oh but if I should take
that course I should lead a dumpish and Melancholy life Ans. It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Ans. Learne of me that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the ease and comfort once had from Christ without interruption If men still thinke this impâ—obable he wils them to put it to tryall and they should certainely finde rest to their Soules Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans. This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey Ninthly yea God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnes we might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of Incouragements The hinderances of Faith follow to be considered of The letts of Faith are sometimes in the Minister sometimes in the People Ministers are guiltie of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contayned the whole doctrine of the Sinners reconciliation with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly Imployments and therfore cannot spend the time about thinking of Sermons c. Our Sauiour Luke 14 16. in the Parable showes that though men giue Heauen fayre words yet they take not a course to get it but what letts them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profits and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluitie and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not be so taken vp c. Ans. Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandry without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the Minde is fore-stalled with an opinion that an outward seruing of God will serue to bring them neare enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to be humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes First when men nourish the secret euils of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwayes an vnfaithfull heart therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Worldlinesse is a great lett of Faith when men alone suffer their thoughts and affections to be taken vp with continuall minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to lose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neyther comfort from the Promises of God nor ground of assurance nor witnes of the Spirit of Adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while he may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen vnto Melancholy despayre c. Lastly there are some things in mens carriage which greatly lett and hinder Faith First a prophane contempt of the word of God eyther men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much especially the example of wise-men and great-men in the world Thirdly some when they goe about the duties of Mortification and Faith they are turned off before they get Faith eyther because they finde hardnesse of heart or are ouer-charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and