ioy of our hearts c 1 Tim 2.6 Esay 55.6 1 Cor. 1.6 Reconcile The word imports a restoring of one to Amitie from which he was by his owne fault fallen There is a three-folde estate of man there is the estate 1. of Innocency and heere the man is at Amity with God 2. of Corruption and heere is mortall enmity betweene God and man 3. of Grace and heere they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-folde estate of man cleâ—res Gods Iustice from the blame of all those plagues broke in vpon man-kinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are six distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly hee conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Preisthood Who are not reconciled to God in Christ Application and Conseruation to his Regall Office Enquire then whether thou bee reconciled to God in Iesus Christ I consider it negatiuely thou art not reconciled if thou bee not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to powre out thy soule in Gods sight When Christ reconciles as a Priest he powres vpon man the spirit of Compassion and Deprecation d Zach. 12.12 Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect of all Gods Commandements Why the Church is called all things All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them e 2 Cor. 5.19 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation Vses The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account And all is now corrupt with sinne God would haue it knowen hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to respect men for their Lands apparrell titles parentage c. but for Grace f 2 Cor. 5.16 3. Wee should not much wonder at thee disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace g Ephes 4.6 To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument To himselfe foure wayes Doct. We are reconciled in Christ or vnto Christ This is true foure waies 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which wee are receiued The Vse of all may bee to teach vs 1 To take heede of opposing Vses disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the vse of all things to carrie our selues so as wee prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neere vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for purity of heart that wee might see God h Mich 6.8 Mat. 5.7 Heb. 12.29 1 Sam. 6.10 Yea wee should hate all spirituall pollutions and bee zaalous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to bee our God to serue him with our whole heart and haue respect to all his Commandements i 1 Pet. 2.9.11.12 Tit. 2.13 Deut. 26.16.17 And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude k 2 Chro. 15 3. But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death l Ier. 50.5 Psal 49. vlt. 1 Who made peace Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but hee that reconciles men to the Creatour he is the Prince of peace m Esvy 9.7 the chasticement of our peace was vpon him n Esay 53. He is our peace o Ephes 2. â—3 2 With whom they are at peace 2. With whom the faithfull are at peace they are at peace first with themselues Peace rules their hearts p Col. 3.15 Secondly with good Angels q Psal 34. Heb.
acknowledge God and his truth and glory against reason profit 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 hypocrisie 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 onely 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 onely the godly 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 * Psal 14.1 They respect not the word of God aright x Ier. 6.10 nor can they loue the brethren y Joh. 15.19 Though they be smitten yet they will not sorrow after God z Ier. 5.2 And for the most part they are lukewarme without true zeale a Reuel 3. Their mindes are couered with a vaile b Esay 25.8 They are without hope c Ephes 2.12 Neither haue all these men faith d 2 Thess 3.2 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 e Ephes 4.17 They call not vpon the name of God f Psal 14.4 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 Quest But what is therein Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ 1. The vertue of Christ 2. The spirit of Christ 3. The example of Christ 4. The intercession of Christ 5. The louing inuitations and allurements of Christ And 6. The resurrection of Christ And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the doctrine of the Christians resurrection Vse For terror 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke be not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maiest see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will be a silly pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tarry thy leisure and to put off till â—hou appoint the time For comfort to afflicted consciences 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well-doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well-doing then to raise thy body out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I doe not see either the graces or duties mentioned to be wrought in this resurrection Answ 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will doe when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers The ends of baptisme It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest But what hath baptisme to doe here with our mortification Three vvaies baptisme respecteth mortification and viuification and viuification or spirituall buriall and resurrection Answ Baptisme stands in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these
There are many other benefits signified and assured vnto vs by baptisme The benefits signified in baptisme then these here mentioned for baptisme doth signifie seale vnto vs 1. Our deliuerance from the seas of Gods wrath g Mat. 3.8 1 Pet. 3.21 2. The resurrection of our bodies h 1 Cor. 15. 3. Our communion with the whole Trinitie i Matth. 28. 4. Our adoption k Gal. 3.27 5. Our communion with the Saints l 1 Cor. 12.13 6. Remission of all sinnes m Act. 2.38.39 Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes n Math. 3.38 and gladly receiue the word o Cant. 2.41 and lay hold vpon the promises of grace p Mar. 16.16 especially when the conscience maketh request vnto God q 1 Pet. 3.21 for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mighty through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it enough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant What faith doth in baptisme where he calleth it the faith of the operation of God Quest But shew vs how faith hath to doe in baptisme or in sanctification Answ In baptisme faith is needfull not onely the faith of explication but also the faith of application for we are bound not onely to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not onely to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith The vse of faith about sanctification nothing we do can please God r Heb. 11.6 And by faith Christ liues in vs Å¿ Gal. 5.20 It quencheth the fiery darts of the deuill t Ephes 6.16 It lightneth our darknes u Ioh. 12.46 It purifieth the heart * Act. 15.9 It ouercomes the world x 1 Ioh. 5.4 It breeds ioy and consolation y Rom. 5.2 And loue to Gods children z Gal. 6. It maketh the Scripture auaileable to saluation a 2 Tim. 3.15 And lastly our prayers to be such as God cannot denie b Mat. 21.22 Hovv vve may come to beleeue the effects of baptisme Quest How may we attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ 1. Labour to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then goe vnto God and let thy conscience make request for the answer of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties Vses The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether we haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith we see God can denie nothing vnto faith it should be to vs in the sacraments in mortification Three rules if vve vvould reason from Gods povver to the effect and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason from Gods power to the effect he is able to doe it therefore he will do it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euery thing but such things for which there is promise or meete examples in the scriptures * In vvhat things vvee may beare our selues vpon Gods povver Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them c Phil. 4.13 Esay 41.10 2. In moderating the afflictions to their strength d Esay 27.7 3. In guiding them to the right ends e Job 36.22 Esay 27.11 Zach. 13.9 4. In deliuerance out of them f Psal 71.20 Esay 43. If we looke vpon the enemies of the godly in particular God shewes his power 1. In restraining or disappointing them g Iob 12.16 Esay 54.16 17. 2. In rewarding and ouerthrowing them h Exo. 15.6 7 Esay 42.13 41.15 So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan i 1 Cor. 10.12 2 Cor. 12.9 Esay 27.1 Thirdly in the difficulties of holy life the
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise 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 Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God 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 Conuersion by the daily fruits of amendment 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. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ 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 he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God 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 praises 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 only 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 sweetnes 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 Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes 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 assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting 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 prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light 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 we 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 Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son 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 Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins 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 Verse 15. Who is the Image of the inuisible God the first borne of euery creature not onely as hee workes Gods Image in man or because he appeared for God the Father to the Fathers in the old Law or because as man he had in him the likenesse of God in perfect holinesse and righteousnes or because he 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 principal heyre of all things by whom and in whose right Verse 16. For by him were all things created which are in heauen and which are in earth things visible and inuisible whether they be Thrones or Dominions or Principâ—lities or Powers all things were created by him and for him all the Saints doe inherit 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 my him of nothing and therefore he and not they are to be worshipped in short all things were created by him yea and for him too Verse 17. And the is before all things and in him all things consâ—st 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 Verse 18. And hee is the head of the body of the Church hee is the beginning and the first borne of the dead that in all things hee might haue the preeminence And he 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 he to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignity for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if wee respect the estate of Grace he 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 he is risen himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous he doth still continue to and in the very last gaspe his assistance and holy presence Verse 19. For it pleased the Father that in him should all fulnesse dwell Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnes only dwell so that he is a head in respect of plenitude for the behoofe of the members Verse 20. And by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Verse 21. And you which were in times past strangers and enemies because your mindes were set in euill workes hath he now also reconciled And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your own experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all his goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues Verse 22. In the body of his flesh throgh death to make you holy and vnblameable and without fault in his sight yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by the Gospell a-new created you that hee might present you to GOD as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Verse 23. If ye continue grounded and stablished in the faith and be not mooued away from the hope of the Gospell whereof yee haue heard and which hath bin preached vnto euery creature which is vnder heauen whereof I Paul am a Minister Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beleefe of the truth suffering your selues not to be carried away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with God which hath been propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benâ—â—â—â— before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrin you haue already beleeued and hoped in First it is the Doctrine which all Gods Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in me may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men Verse 24. Now I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent me of my
to CHRIST 1 To Christ then it should teach vs two things first to liue comfortably for an higher estâ—te of Vse 1 excellencie canst thou not haue secondly to liue nobly like the Sonnes of Vse 2 the most High not basely like the Sonnes of the Earth Why wallowest thou in base and filthy pleasures why dotest thou vpon vncertaine and sinfull profits why doth thy heart degenerate to regard and so aspire after worldly preferment Remember whence thou art descended and with whom alyed Romanes 8. and walke as becomes the coheyre of Christ Secondly 2 To the Apostle are they Brethren to the Apostles and other great Gouernours of the Church it should then teach Ministers Magistrates and Masters of Families so to rule as to remember that they rule their brethren Vse neyther to neglect their good for why should thy brother perish nor with proud insolency or tyrannie eyther in correction or seuere carriage to Lord it ouer them Thirdly are they Brethren to the Saints abroad 3 To the Saints abroad and are they of the same familie with them then it should teach them to pray for them and to lay the distresses of other Saints and Churches to their hearts for though they be remoued in place and carnall knowledge yet are they neere in the mysticall vnion if it be considered that the same Mother bare them and the same Father begat them Lastly are they Brethren to the Saints at home 4 To the Saints at home then they should learne to conuerse brotherly to liue and loue together as becommeth Saints and Brethren Oh that it could sinke into mens mindes or that this were written in mens hearts then could there be nothing more glorious and comfortable in this earth then this communion of Saints especially in the fellowship of the Gospell In Christ Men are said to be in CHRIST three waies first as the Plant in the Stocke Iohn 15 secondly as the Member in the body 1 Cor. 12.12 thirdly as the Wife is one with the Husband Ephes 5.25 Dost thou aske then how thou maist get into Christ How thou maist get into Christ Ans Obserue three things First before thou canst be ingrafted into Christ thou must be cut off the old tree eyther a new man or no man eyther lose the World or neuer finde Christ eyther disarme thy selfe of all vaine confidence loue delight and support from the world and wordly men or the arme of the Lord will neuer beare thee vp and nourish thee Secondly a true Member is not but by generation in nature nor canst thou be a true member of Christ but by regeneration great oddes between a wodden legge though neuer so exquisitely made and a true legge all members in Creation be begotten and in Grace begotten againe Thirdly as they are not Man and Wife where there is no sure making by Contract or Marriage going before so neyther can any be in Christ vnlesse hee be receiued vnto the Couenant of Grace and as it is a mad thing in Nature for any woman to say Such a man is my Husband for hee is a kinde man and did cast his eye vpon mee or did me a pleasure at such a time c. So it is as great spirituall madnesse for any Soule to plead interest in Christ when they can alleadge no more but his generall loue to man or that hee offered Grace to vs in the Word and Sacraments or that wee together with the Gospell receiued outward blessings or such like when men can shew no contract no mutuall entercourse betweene CHRIST and the SOVLE no manner of euidence for their hopes no witnesses from the Word Spirit or Children of God for their spitituall Marriage Againe would a man know whether hee bee in Christ Who are in Christ these Comparisons likewise resolue his doubt by a three-fold Answere first hee is in Christ if he blossome grow and beare fruit euen such fruit as is to eternall life If a man bee abundant in the workes of the Lord and grow in such graces as are communicated onely to the faithfull hee is certainely a true Plant in this Stocke for by growing and fruit is the Plant that is ingrafted knowne from the sprigge that is lopped off and lyeth by and is withered A life barren and void of the workes of Pietie and Mercy is a manifest signe that the person is not in Christ Secondly if there be in our soules the sense and feeling and motion of spirituall life then are wee members for in a wodden legge is there no sense nor naturall motion When men haue as much sense and feeling sauour and delight in the things of the Spirit as the Word Prayer fellowship in the Gospell with the exercises of holy Graces in the duties of Gods worship or things otherwise belonging to the Kingdome of Christ as the carnall man hath in the profits Romanes 8. pleasures and fleshly things of this world These certainely are men after the Spirit and by the Spirit mystically vnited to Christ the head and on the other side a more plaine and palpable signe cannot be giuen to proue demonstratiuely that a man is not in Christ then when a man findes no taste hath no feeling can take no delight in spirituall Meanes Graces or Persons and yet is easily affected with the least profits and delights of the world Thirdly it will appeare by the holy communion betweene Christ and the faithfull Soule by his co-habitation and spirituall entercourse when Christ meetes a Christian with holy Comforts with heauenly refreshings with sacred answeres with spirituall direction and other sacred signes of the presence of Christ in the vse of the meanes sporting himselfe with the Christian Soule this entercourse I say this secret and chamber-meeting these inward and hearty feelings wrought by the Worde and Sacraments by Prayer and Fasting by Reading and Conference are certaine and sure signes and seales to prooue a marriage going before And thus farre of the foure titles giuen to the Children of God and also of the second thing viz. the persons saluted Now followeth the Salutation it selfe Grace and Peace be vnto you from God the Father and from the Lord Iesus Christ Of Salutations IT hath beene an ancient custome both in the Iewish Christian Pagan world to beginne Letters and Epistles with Salutations and in these they were wont to wish to their Friends that which was accounted the chiefest good Hence the Heathen as they were opinionated about the chiefe good they did differently wish good things to their friends in their salutations Some wished health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wished welfare or safetie some to doe well some ioy and a merry life as they were eyther Stoickes or Epicures But the Apostle finding that true felicitie was in none of these doth religiously wish that which in the Kingdome of Christ was in greatest request viz. Grace and Peace The acceptations of the word
couering of their faults auoiding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to bee considered Math 19 19. 22 39. Foure things in the manner of our loue 1 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in generall we should loue then as our selues and therefore in all our dealings to doe as wee would bee done by wee are to loue man in measure viz as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may bee referred to the foure heades mentioned 1 Pet. 2.22 First wee must loue brotherly that is not as we loue our beasts or as wee loue strangers or as wee loue our enemies but as wee would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without faining without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is explicated to bee not in word and tongue but in deedes and in the truth not onely truely for it cannot bee a true loue vnlesse it arise from a holy agreement in the truth Thirdly it must bee with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement Phil. 1.9 secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride 1 Corinth 4 21. and swelling and boasting from selfe loue when men seeke not their owne things 1 Cor. 13.4.5 and from euill suspitions Fourthly when it is exercised in holy things 1 Cor. 13.6 so as no affection can make vs reioyce in the wickednesse of them we loue Fiftly when it is manifested in long-suffering and all-suffering when we beleeue 1 Corinth 13.7 all things and hope all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly wee must loue feruently and this hath in it Speedinesse a Prou. 3.28 Diligence b 1 Thes 1 13. called Labour in loue c Heb. 6.10 Cheerefulnesse d 2 Cor. 9.17 Earnestnesse and heate of affection and this is to follow after Loue e Galat 5.13 1 Thessal 3.12 and to the end it is without interruption f Ephes 5.2.3 Motiues Math. 24. Now because these are the last daies wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPELL and the rules of Clemencie and that men might bee kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue From example The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might bee a reconciliation for our sinnes 1 Ioh. 4.9.10.11 and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we thinke it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that wee might haue the life of Grace in holy and heauenly and mysticall vnion and shall not wee as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen Note As Sinceritie is the life of Religion so Society is the life of Sinceritie Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue laid downe his life for vs 1 Ioh. 3.16 and should not wee imitate so incomparable an example though it were to lay downe our liues one for another From Commandement The second Motiue is from Commandement it is not a thing arbitrarie for vs to loue our brethren as is before expressed Curtesie peaceablenes liberalitie society and clemency are not things we may shew or not shew at our pleasures but they are necessarie such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. Iohn 13.34 As I said to the Iewes whither I go can ye not come so to you also I say now a new commandement giue I you that ye loue one another euen as I loued you Hee shewes here that whereas they might be grieued that they should loose Christs bodily presence he had appointed them a course for their solace and that was instead of Christ as fellow-members in Christs absence in the world to striue by all meanes to delight themselues in louing society one with another And this Commandement he calls a new Commandement not in respect of the matter of the duty for that was alwaies required but in respect of the forme of obseruing it for the old generall rule was That thou shouldest loue thy neighbour as thy selfe but now that forme as I haue loued you hath in it somthing that is more expresse and for the incomparable sufficiencie of the president is matchlesse and more full of incitations to fire affection Againe the person that giues it and the time is to be considered I now giue this commandement Men are vsed that haue any sparks of good nature in them to remember and carefully to obserue the last words of their dying friends especially
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
all those things that cause Hope And that we may get and increase our Hope wee must labour for First true Grace 1. Thes 2.16 Secondly sauing Knowledge Psal 9.10 and 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laide vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphore giues occasion to obserue three Doctrines Doctr. 1 First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if we haue a comfortable euidence of them to be contented though we want other things Doctr. 2 Secondly that Hope is no common Grace in that amongst many faire vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Doctr. 3 Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they die there is of theirs in heauen before they come Heauen Here I obserue two things Doct. There is a Heauen First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any being after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant Vses yea the doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee die wee must get holinesse both imputed or infused while wee liue h Math. 5.16 2 Pet. 1.7 Math. 7.21 1 Pet. 2.11.14 Psal 15. Wee must bee sure wee be of Gods Familie i Ephes 3.16 and that we are borne againe k John 3.5 Luke 13 5. In particular we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome l Mat. 13.11 52. and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all we haue to buy it m Mat. 13.44 45. And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life n Iohn 6.27 in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of heauen o Mat. 16.19 Rom. 10.6 And in as much as riches may prooue a singular hinderance we should take warning and see to it that they do not intangle vs p Mat. 19.23 And because in Heauen are our treasures we should set our affections there q Math. 6.20 Col. 3 1. and prepare for our change and departure r 2. Cor. 5.1.2 1 Thes 1.10 Giuing allowance to no sinne no not the least Å¿ Mat. 5.10 19 constantly professing and confessing Christ before men that he may not denie vs in that day t Mat. 10.32.33 5.10 Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit u Math. 5.3 they are eager after heauen and the things thereof x Mat 11.12 they are like Children void of earthly carking and distressefull cares y Mat. 18.2 they are mercifull z Mat. 25.34.36 they loue their enemies * Math. 5.44 Secondly the meditation of Heauen serues for reproofe not only of Atheists that would deny it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the kingdome of heauen liuing in daily blasphemies whoredoms drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them Luk. 14.17 And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children a Heb. 12.23 Luk. 11.20 Note neither is this the peculiar aduancement of some principall Saints as Abraham Dauid b Math. 8.11 13.31 c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. Doctr. 2 that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue separate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof Rom. 8.24.25 they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue Vse 1 that Heauen is our portion and there onely must wee prouide to find some rest and contentment yea Heb. 11.13 therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here hence informe themselues that howsoeuer Religion ties men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to bee worse then Infidels that make Religion a maske for
Doctrines out of the whole Verses The first thing in speciall is the kinde of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If we heard not of Heauen till death or iudgement wee should continue still in our slumber drowned in the lust after profit or pleasures we should be so far from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleanenesse both of hands and life wee should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces Doctr. or an enduring contentment arising from the hope of a better life without the hearing of the word of God c Math 17 5. Luk 16 29 30 John 8.47 Quest But tell vs distinctly what good shall men get by hearing of Sermons Answ Many are the singular benefits come to men thereby What good comes by hearing Sermons First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-heart of man is here tamed melted and made to tremble Esa 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Epes 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eightly Christ here comes to suppe with men a Reuel 3.10 Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is heere or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 Vse 1 The vse of this point is First for instruction Let him that heareth heare b Ezech 3 27. yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and Vse 2 haue not heard them c Math. 13.16.17 Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duely waigh without shifting and preiudice these propositions viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they cannot enter into the Kingdome of God Mourne and pray Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatned them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them either the Preacher is too terrible or he is too comfortable If Iohn fast hee hath a Deuill if Christ eate he is a glutton d Mat. 11.16 c. Secondly Some heare and are scandalized e Math. 15 12. Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time f Luke 4.24 Acts 7.54 They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables h 2 Tit. 4.3 4. Fourthly Some heare and their mouthes make iests while their hearts go after their lusts i Ezech 33 30. they heare and mocke k Acts 17.32 Fiftly Some make the auditory of Christians the studie of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine l Acts 28 22. Seuenthly Some will heare if he speake of this world m 1 Iohn 4.5 He is an excellent Preacher that in
that becomes our callings and behauiour in the world as we are free from lying calumnies perfidiousnes slandering boasting flattery c. 1 Cor. 5.8 Sixtly In that it makes all our conuersation vertuous so guids vs to do the truth Ioh. 3.22 Iam. 3.17 Vse is both for Instruction and for Reproofe Vses For Instruction therefore wee should labour that the Word may bee a Word of Truth to vs and to this end First wee should pray God to giue vs the spirit of Truth Iohn 16.13 Secondly wee must repent that wee may come to the knowledge of the Truth 2. Tim. 2.25 Thirdly wee may not rest in the forme of Truth Rom. 2.20 Iohn 3.22 For reproofe of foure sorts of men First such as will not receiue the loue of the Truth With these gaine is godlinesse 1. Tim. 6.5.2 Thes 2.10.12 Secondly such as strangle the light of the Truth either of Nature conscience or the Word and with-hold it in vnrighteousnesse that striue against the light of the truth in their hearts that they might sinne the more freely Rom. 1.18 Thirdly such as will not obey the Truth which yet they admire commend affect c. Gal. 3.1 and 5.7 Fourthly such as by their wicked liues cause the way of Truth to be blasphemed which Truth they both heare and professe to obey Thus of the second part of the description Thirdly the word of God is described by the kind of word viz. the Gospel The doctrine of a mans reconciliation with God is principally to be taught and learned Which is the Gospell By the Gospell is meant the Doctrine of the reconciliation of Man with his God after the fall Concerning the Gospell wee may in the generall here obserue That of all other Doctrines the Doctrine of a mans Reconciliation with God is especially to be vrged and explained by the Preacher and to bee most minded and enquired into by the hearer The knowledge and experience of this point acquaints a man with the sauing power of God Rom. 10.15 neuer doe men indeede see the beautie of the feete of Gods seruants till they haue trauelled about the obtaining of their peace with God If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation it would produce by Gods blessing singular fruite This Doctrine would iudge the very secrets of men and giue them a glimpse of their last doome It is a most preuailing Doctrine and therefore extreamely enuied in the world The high Priests and Scribes with the Elders of the people many times shew they cannot abide it Luke 20.1 Hence it is that life is not deare vnto Gods faithfull seruants so they may in the comfort thereof fulfill their course and ministration receiued of the Lord Iesus in testifying the Gospell of the grace of God x Acts 20.24 Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this y 2 Cor. 4.3 4. But woe is to those Preachers that teach it not z 1 Cor. 9 16. and horrible wofull shall the estate of those people appeare to be at the last day that obey it not a 2 Thes 1.8 And therefore we should striue to keepe afoot the sparkles of light in this point and whatsoeuer wee loose in hearing this Doctrine should neuer runne out In particular concerning the Gospell I enquire into three things First wherein this Doctrine lieth Secondly who receiue this Doctrine of the Gospell Thirdly what are the effects of it For the first the Gospell or the Doctrine of it lyeth in two things What the Gospell principally vrgeth First in our true repentance for our sinnes and secondly in the infallible assurance of faith in Gods fauour in Christ forgiuing vs our sinnes Math. 3.2 Mark 1.15 and this duly waighed First reproues those that dreame of saluation and the benefits of the Gospell without mortification and secondly it should teach vs to nourish faith by all meanes by nourishing of desires by remouing of lets praying for it waiting vpon hearing beholding the faith of Gods children and deliuering vp our soules to some able and wise Pastor The second Question is Who receiue the Gospell Who receiue the Gospell Answ We must consider First who may receiue it and that is answered Marke 16.15 euery Creature that is any Man or Woman of what Nation Language Profession Calling State and Condition soeuer and secondly wee must consider who doe receiue it and this may be answered generally or more specially generally none receiue the Gospell but they finde in it the very power of GOD to saluation b Rom. 1.16 None but such as are begotten againe by it to God c 1 Cor. 1.16 If there be no change in thy life thou hast yet no part in the Gospell without conuersion no glad tidings In speciall the persons that receiue this treasure are signed out by diuers properties in Scripture they are poore in spirit d Mat. 11.5 Luke 4.18 they finde such neede of it that heauen suffers violence and they presse to it e Luk. 16.16 Math. 11.10 and they so highly esteeme the comforts of it that they can be content to lose libertie friends meanes and life too for Christs sake and the Gospell f Mark 8.35 10.29 and it workes so forcibly vpon mens soules that they consecrate themselues to God to sinceritie and godlinesse g Rom. 15.16 and learne conscionably to practise the seruice of God in their spirit minding the reformation of their thoughts and affections within as well as of their words and actions without h Rom. 1.9 The effects of the Gospell And thirdly for the effects of it great are the praises of the power of it it begets men to God it is the power of God to saluation it iudgeth the secrets of men Of these before It brings abundance of blessings Rom. 15 19. it makes men heires and coheires with CHRIST it is a witnesse to all Nations Matth. 24.14 And lastly life and immortalitie is brought to light by it 2 Tim. 1.10 The Vses The consideration hereof should much encourage Ministers to presse this Doctrine and neuer cease to preach it in the Temple and from house to house and make vse of all opportunities when a doore is opened vnto them either in respect of power in their owne hearts or in respect of tendernesse and affection and desire in the people i Acts 5.42 1 Cor. 1.12 Gods people also should so labour for the assurance of Gods fauour and peace in Christ by the word as they should store their hearts with prouision of that kinde not onely for their death-bed when they die but renue the perswasion of it in their hearts daily the better to fit them euen in their callings and speciall standings This knowledge is not onely a Crowne and shield for
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see 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 inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide 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 prophanenesse of the world take heede of rash censuring and the customary liberty 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 one great way of triall of sinceritie is by the constant vprightnesse of their hearts 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. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax 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 we 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 bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for 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 we 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 thâ—t 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 preuailes with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auaileth much both for helping of the body and healing of the soule a Iames 5.16 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 b Mat. 18.19 And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer Incouragements to prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it c Psal 50.15 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 d Esa 63.16 Though a mother should forget her motherly compassions yet God will not forget his e Esa 49.15 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 wee aske him f Math. 7.9 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 world many times but hee is neere to all that call vpon him in truth g Psal 145.18 yea for more assurance of this that hee is ready to receiue petitions it is sayd 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 hearts were ready to pray Fourthly The property of Gods liberality hee holdes it a great blemish and dishonour to his bounty either to deny when hee is asked or to reproach when hee hath giuen either to except against the person or to sticke at the greatnesse of the gift h Iames 1.5 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 bee expressed i Rom. 8.26 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 k Ioh. 14.13.14 Seuenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suites 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 Ancestours the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successours of the Martyrs Obiect Obiect But I haue prayed for my selfe and others and yet finde not successe Sol. First if thou speede not Solut. it is either because thou art not a righteous person l Psal 34.16 109 7. or thou art disordered in thy carriage in the family m 1 Pet. 3.7 or thou didst not continue in prayer n Luk. 18 1. to 8. or thou dost aske amisse Quest Quest But how may I know whether I did aske amisse Ans Ans Thou didst aske amisse first if thou didst pray and doubt o Iames 1.6 Job 21.15 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 thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour p Psal 116.12 Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers q Mat. 6. Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother r Mat. 5. Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts Å¿ Iames 4.3 or for temporall things onely or cheefely t Hose 7.14 besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to bee noted that men may bee deceiued about the successe of Prayer for the decree for our succours may goe foorth at the very beginning of our supplications though the knowledge of it bee not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes hee heareth to grant the verie thing we desire sometimes he heareth and granteth and giueth not the verie things wee desire but that which hee holds to bee best for vs and for the distresse wee are in so hee was sayd to heare CHRIST Hebr. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may prooue vs that our faith may bee the more kindled that his benefits may bee more sweet when they doe come
in this Verse both because holinesse of life is so much vrged as also because heere 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 Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee 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 c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 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 eternity there then afterwards if God create another eternity 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 f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee 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 Testimony 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 wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon 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 Matth. 3. to bring foorth fruites woorthy 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 own 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 Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ 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 we would walke worthy of the Lord 1 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 wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we 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 h Gen. 17.1 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 ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 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 l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We 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 n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go 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 feet 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 p Psal 56.12.13 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 q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God Å¿ Rom. 8.8 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 â— that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this knowledge More particularly three questions may be here resolued What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what he wants 6 Presumptuous sinne as it hinders other graces so it casts men behinde hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If wee grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest 3. What must we doe that wee may increase Ans We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How he is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to
God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sense of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of praier and praises it is a great sin not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie a Math. 23.9 Luke 3.38 sometimes to Christ b Esay 9.6 sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two waies first in respect of Christ secondly in respect of the Christian 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sense two questions may be moued Quest Quest 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans Ans It is to bee made to the whole Trinitie Acts 7.59 1 Thes 3.2 2 Cor. 13.13 Obiect Obiect But praier is here made to one person Sol. Solut. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest Quest 2 Is the Father a Redeemer in that Redemption is here giuen to him Ans Ans The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonnes redeemes vs by taking our nature and in obeying the Lawe and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer Vses 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For tryall 2. For instruction 3. For Consolation For tryall for it stands vs much vpon to bee assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what we want and of true thankefulnesse for what wee haue Now such men as are borne of God by regeneration Markes of a childe of God as well as of man by generation are wont to be described in Scripture by such markes as these They haue in them the Spirit of Adoption both in the working and witnesse of it c Rom 8.15.16 Rom. 8.15.16 Gal. 4.6.7 Gal 4.6.7 They are separate from sinners they cannot delight in the workes of darkenesse or in the wicked fellowship with workers of iniquitie they hate vngodly company d 2 Cor 6.17 c. 1 Iohn 2.15 c. c. They haue consolation and good hope through grace e 2 Thes 2.16 Christ is to them their way the truth and their life and they loue their Sauiour more then any Creature and shew it in this that they will rather obey his words then the commandement of any man or Angell f Ioh 14.6.21 They are a people that in respect of Mortification purge themselues by voluntary sorrowes for their sinnes and in respect of new obedience Come to the light that their workes may be manifest that they are wrought in God g 1 Ioh 3.1.2.3 1.6.7 1 Pet 1.17 c. They honour God with great honour and tender his Name more then their owne credits h Mal 1.6 they worship God not for shew or with the adoration of the lips and knees only but in spirit and Truth i John 4.23 They labour for the meate that perisheth not and esteeme it aboue their appointed food k Iohn 6.27 Lastly they loue their enemies and pray for them that persecute them and are willing to doe good to them that hate them and hurt them l Math 5.45 c. Secondly if God be our Father it should teach vs First to care lesse for the world and the things thereof wee haue a Father that both knowes our wants and hath all power and will to helpe vs and care for vs m Math 6.32 Secondly to come to him in all crosses and make our moane to him that seeth in secret for if euill fathers on earth know how to giue good things to their children when they aske them how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ n Mat 7.11 Yea it should teach vs patience vnder and a good vse of all crosses o Hos 12.9 Thirdly to be willing to die and commend our spirits to God that gaue them seeing in so dying we commit them into the hands of a Father This made Christ willing to die and this should perswade with vs also p Luke 13.46 Lastly it should teach vs to glorifie God as a Father wee call God Father many of vs and thus wee speake but wee doe euill more and more and dishonour him not liuing like the children of the most High q Jer 3.4.5 If hee be our Father let the light of our good workes shine before men that they may glorifie our Father r Math 5.6 Herein is God the Father glorified that wee beare much fruit Å¿ Iohn 15.8 Thirdly this point serues for Consolation and that many wayes First against the feare of our owne weakenesse It is not our Fathers will that one of the little ones should perish t Mat. 18.14 None is able to take them out of his hand u Iohn 10.29 Secondly against our doubts about prayer Whatsoeuer you aske the Father in Christs name it shall be giuen you x Iohn 16.23 Thirdly against all the troubles of this world if hee haue beene a Father of Mercy to forgiue thy sinnes and giue thee grace hee will be a Father of Glory to crowne thee in a better world in the inheritance of his Sonnes y Ephes 1.17 Who hath made vs fit Doct. Wee are neither naturally happy nor vniuersally so not naturally for wee are made fit not borne so not vniuersally for hee hath made vs fit not all men Christ died for his sheepe onely z Iohn 10. for his Church onely * Ephâ—s 1. not for the World a Iohn 17. How Christ died for all And therefore when the Scripture saith Christ died for all men wee must
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
the godly so shall they bee like smoake in vanishing away Obiect 7. But the righteous doe fall Sol. Vers 24. Though bee that fall yet hee falls not finally nor totally for hee is not vtterly cast dâ—â—â—eâ— and besides there is an vpholding prouidence of God in all the falles of the righteous Obiect 8. Wee see some wicked men that doe not so fall into aduersitie but rather are in prosperitie to their dying dayes Sol. Vers 27. Though they doe yet their seede shall be cut off Obiect 9. But some wicked men are strong yet and in their seede spread also Sol. Vers 35.36 Note also that those spreading Bay-trees many times soone passe away and they and their houses are sometimes vtterly cut off Obiect 10. But vpright men are vnder many and long crosses Sol. Vers 37. Yet his end is peace Obiect 11. But no body stands for the godly when they come into question Sol. Vers 39.40 Their saluation is of the Lord hee is their strength he will helpe them and deliuer them c. But if we would be thus deliuered obserue 1. That wee must not vnthankefully fret at Gods prouidence verse 1. 2. Wee must trust in the Lord and doe good vers 2.3 3. Wee must delight our selues in the Lord and not place our contentment on earthly thinges vers 4. 4 Wee must commit our wayes to God Vers 5. 5. Wee must get patience and humble affections vers 7.8.9.10.11 6. Wee must be of vpright conuersation vers 14. 7. Wee must be mercifull vers 25.26 8. Wee must speake righteous things and get the Law into our hearts vers 30.31 9. Wee must keepe our way and waite on GOD and not vse ill meanes Verse 18. And hee is the Head of the Body the Church hee is the beginning and first borne of the dead that in all things hee might haue the preheminence OVr Redeemer is described before both in his relation to God and to the World In this verse and the rest that follow to the 23. hee is described as hee stands in relation to the Church and that two wayes First in relation to the whole Church vers 18.19.20 Secondly in relation to the Church of the Colossians vers 21.22 The praise of Christ in relation to the whole Church is first briefely propounded and then more largely opened It is propounded in these words And he is the head of the Body the Church There is great oddes betweene the worlds subiection to Christ and the Churches for the faithfull are subiect to Christ as the members are to the Head but the wicked are subiect as vile things vnder his feete a Ephes 1.22 Great are the benefits which come to the Church from CHRIST as her Head I instance in sixe viz. Loue Sympathie Audience Aduocation Vnion The benefits flow from Christ as the head of the Church and Influence First Infinite Loue no man so loues his Wife as Christ loues his Church b Ephes 5.27 Secondly Sympathie by which Christ hath a fellow-feeling of the distresses of all his members that which is done to them hee takes it as done to him whether it be good or euill c Math. 18.5 25.40.45 Heb. 2.17 4.15 Thirdly Audience and willing acceptance of all the desires and prayers of all his members the Head heares for the Body Fourthly Aduocation no naturall Head can so plead for his members as doth our mysticall Head for vs. Fiftly Vnion wee as members are honoured with the Vnion of Essence in that hee hath taken our nature with the Vnion of Office so as the members are annointed Kings Priests and Prophets in their kinde as well as Christ and also with the Vnion of Vertue and benefits by which Vnion wee partake of his Righteousnesse Holinesse and Glory By Vertue of this Vnion with Christ the faithfull haue the euerlasting presence of Christ to and after the end of the World d Math. 28. The last benefit is influence influence I say both of Life for the second Adam is a quickening spirit e 1 Cor. 15. and Light for Christ is the Fountaine of all true Wisedome f 1 Cor. 1.30 the Head seeth for the Body and the Body by and from the Head and Grace for of his fulnesse wee receiue all grace and Motion for all good desires feelings words and workes come from the working of the Head in vs. Our head is more glorious then all politicall heads The politicall Head is the glory of the World and the misticall Head is the glory of the Church yet the misticall Head excells the politicall many wayes For 1 CHRIST is the Head of such as are not together in the being of Nature or Grace 2 CHRIST is a perpetuall Head the other is but for a time 3. CHRIST is a Head by Influence the other but by Gouernement 4. CHRIST is an absolute Head the other but subordinate to Christ and his Vice-gerent That Christ might become our Head wee must consider what hee did in fitting himselfe thereunto and secondly what hee doth in vs. For himselfe hee tooke the same Nature with his Church else had the Church beene like Nabuchadnezzars Image Yet as hee tooke our Nature so wee must know that hee bettered it The Head differs in worth from the Body because therein is seated the minde which is the noblest part of man so in the humane Nature of Christ dwells the Godhead bodily and by expiation in his owne person Christ takes away the sinnes of the Church which else would haue letted all Vnion And lastly hee exalted his suffering Nature and seated himselfe aloft as meete to haue the preheminence and become Head of all the faithfull And as the Head is thus fitted so are the Members for 1. they are collected out of the World by the sound of the Gospell Let them lie hidden in the world that meane to perish with the world 2. They are framed formed proportioned and begotten by daily hearing 3. They are ingrafted in an vnspeakeable and inuisible Vnion presently in truth afterwards in sence Church This word is diuersly accepted it is taken sometime in euill part for an assembly of wicked men and so there is the Church of the malignant g Psal 26.5 Acts 19.32.40 sometimes for the faithfull in heauen h Ephes 5.27 sometimes for Christians on Earth i 1 Tim. 3.15 Acts. 5.11 and this not alwaies in one sense sometimes for the Pastors of the Church and Gouernours as some thinke Math. 18.17 sometimes for the People and the Flocke k 1 Pet. 5.2 Act. 20. â—8 sometimes for particular Churches And lastly sometimes for all the Elect of God that haue beene are or shall be so Math. 16.18 Ephes 1.23 and 5.23 And so here The Church of Christ is glorious in three praises 1 She is One. l Râ—â— 2.18.12 2 She is Holy 3 She is Catholique She is One in respect of one Head and Seruice in respect of one Spirit
and turne themselues into all formes requesting beseeching reproouing c. with all diligence and sinceritie The People also must know that their profiting lies in application and to this end they should attend meditate repeate pray striue against Securitie and Obiections keeping aliue the sparkes that are kindled in their soules When a man can conscionably apply the Word it shewes hee truely hates sinne and is a true hearer 1 Cor. 2.11 Fiftly men may know particularly they are reconciled which both checkes Securitie in not labouring for this knowledge and confutes Papists and drowsie Protestants that say it is presumption to thinke so Sixtly Experience giues sure testimonie to the Doctrine of the Gospell then wee know profitably when wee know the doctrine in our owne case as the Colossians here their Reconciliation Wee neede not wonder then if wee see that the most powerfull parts of practicall Diuinitie haue little or no testimonie or if it bee it is darke and seldome from the most men yea from many Church-men The cause is they neuer had experience themselues And we should learne to esteeme their iudgement most that doe draw Religion most into practise for God will shew the humble his way And you In the gathering of Soules God workes beyond desert and many times beyond probabilities If we respect the men they were Gentiles hardened by hundreds of yeeres in custome of sinnes if wee respect the meanes it is Epaphras none of the greatest of the Apostles Which should teach vs to liue by Faith and vse Gods ordinance with confidence As in the businesse of conuersion so in matter of preseruation knowing that God is not tyed to desert or meanes Also Doct. The Church and Kingdome of Christ is in this world still in progresse Christ hath not done when hee hath conquered Rome spiritually that had conquered the world before corporally but here is a fresh increase and a new You also And thus it will be still till the end of the world and therefore wee should euery one doe what wee can to helpe forward the Kingdome of God and the adding of such soules as yet belong to the vocation of Christ And this wee may doe both by furthering the Gospell preached and by seeking a holy seede getting within the Couenant our selues and by education labouring to amend what by propagation we haue marred Yea the consideration hereof should much encourage vs in the combate against Sinne and the World for in the warre Souldiers vse to gather spirit and valour vpon the tidings of new supplies Now. Men are not reconciled till redemption bee applied Christ dyed before but they were not reconciled till now It is not safe for men to rest in the Historicall beliefe of Christs death either learne to die to sinne to crucifie thy flesh and to take vp thy Crosse daily or else forbeare to mention CHRIST for it is in vaine thou hast no part as yet in Christ Hath Though Sanctification while wee tarry in this world be vnperfect yet Reconciliation is past so soone as a man is turned to God Gods rich fauour may stand with the many wants and infirmities of man but then we must remember it is free and gracious for if wee be perfectly reconciled and yet not perfectly sanctified then it must needes follow wee are not reconciled from our owne workes Hee That is Christ which being againe mentioned shewes 1. that hee is God seeing Roconciliation is here giuen to him which was before ascribed to the Father 2. It proues that in the one essence of God are more Persons then one 3. It proues that Christ died willingly hee is not onely the meanes but the vndertaker of our Reconciliation b Heb. 9.14 hee is not onely the Sacrifice but the Priest also Reconciled The repetition or application of this word and worke to the Colossians shewes that there is one constant way that God holds vnalterably with all his people No sort of men can be happy vntill they be reconciled if men will not minde their peace and sue out their pardon in Christ their hope will faile them there is no other way to be saued Thus of the words of Coherence There remaines both their miserie in this verse and the remedie of it in the next verse Strangers and Enemies c. In generall wee may first obserue Good to thinke much of our misery that it is profitable for men to know and meditate of their naturall miserie though men be neuer so vnwilling to it yea though they be already deliuered from it For the consideration hereof shewes men the neede of a Sauiour and as a Schoole-master traines them vp to Christ it mollifies the stony hearts of men it breedes watchfulnesse ouer our nature when wee know it is so poysoned and corrupted it makes vs compassionate ouer others in their distresse or infirmities it sets an high price vpon spirituall things and makes vs account Gods fauour our greatest ioy it makes vs cleaue to God in a perpetuall Couenant To omit many other commodities that arise hereof it reproues the seldom teaching and learning of the doctrine of mans naturall miseries wicked men are strangers in fiue respects Strangers Vnregenerate men are strangers in fiue respects 1. In respect of Heauen not onely pilgrimes here but without promise of a better life so continuing 2. In respect of God without God in the world 3. In respect of Gods people not fellow-Citizens but Forrainers c Ephes 12. 4. In respect of the speciall prouidence of God Strangers to the Common-wealth of Israell 5. In respect of the Life of God d Ephes 4.17 And that if wee consider either the rule of life they account the Law a strang thing e Hos 8. or the fountaine of life viz. Regeneration They are dead in sinne f Ephes 2.1 or the Obedience of holy life Their imaginations are onely euill continually g Gen. 8. 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 separate betweene God and them h Esay 59.2 Alienation is to the workers of iniquitie i Iob. 31.3 The hurt of liuing thus estranged Quest But what hurt is it to carnall men to be thus estranged Ans There is no saftie against dangers where God is not to protect men there is no comfort in affliction where one can neither 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 heart 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 sense and eternall death may swallow them vp That wee may bee deliuered from this strange estate of separation the bloud of Christ must bee applied 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 bee 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 heede of working iniquity k Iob. 31.3 of Ignorance l Ephes 4.17 of an vncircumcised and an vnmortified Heart m Ezech. 44.7 of strange Doctrine n Heb. 3.9 of the strange woman o Prou 6. 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 miserie to be estranged woe be to them that lye in this miserie 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 Enemies they are both actiuely and passiuely for hee that lâ—â—â—â— iniquitie hates his owne soule 2. to holinesse of life they hate to be reformed p Psal 50. 3. to Gods children for it is certaine they shall be hated of all carnall men for Christs names sake q John 15.8 4. to the light hee that doth euill hates the light r Iohn 3.22 Amos. 5.10 5. one to another they are hatefull and hating one another Å¿ Tit. 3.3 Who haue God 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 notes 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 bee at peace with God and in particular to the Saints who hate 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 bee accounted Iustice all their vertuous praises but faire sinnes stript they are of all the peculiar priuiledges of the Saints and that which men would desire to doe 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 bee 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 t Iob. 13.24 c. Jer. 30.14 Esay 63.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the minde It greatly matters in the businesse of mans happinesse 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 u Ephes 2.3 it is the shop whence hee frames all his engines against God and Man 2. The Diuell especially labours to be possessed of this fort and to haue it in his custodie x 2. Cor. 10.4 3. The godly man repenting first labours to be renued in his minde y Ephes 4.23 4. God especially lookes after mans minde which appeares in that hee gaue a Law to the minde z Rom. 7. setting as it were a Guarde to rule and appoint it and the inward worship of God is here performed We must loue God with all our minde * Marke 12. and pray in minde a 1. Cor. 14. God makes a speciall search after mens mindes it is his speciall glory to search the heart and minde of man b 2. Chron. 18. 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 security 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
short time restored a world of men from the power of Antichrist Thirdly we may by this phrase bee enformed that the words all and euery one are not alwayes in Scripture to bee vnderstood vniuersally of all the singular persons in the world as the Vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may bee exceeding effectuall though 1. but few teach it 2. though they bee but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be in disposed and nuzled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrained 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sex condition life or quality may bee conuerted by the Gospell And sixtly it is plaine heere that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answer the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimony 1. By his Ministery 2. By his Sufferings Wherof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministery therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to bee ashamed to teach or professe it nay there can be no man or woman to whom it may not bee their cheifest glory whatsoeuer carnall worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdaine to yeelde his testimony of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to encrease their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others builde making hauocke in the Church and bending their whole might in their Ministery to hinder the sincerity of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authority And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should bee of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to enforme the consciences of the people by the testimony of the Word then by humane authority of what sort soeuer Fourthly in that heere is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Heere it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine glorious hypocriticall silken Doctours that loued the cheefe roome and sought preheminence teachers of liberty and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracy it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then beganne the Church to decay in true glory when Deacons would needes be Apostles Thus of the second Reason and the 23. Verse Verse 24. Now reioyâ—â— I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimony and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine hee had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which mooued him vnto his reioycing His suffering in which hee doth reioyce hee amplifies by the time now and the diuers sorts of crosses he endured which hee expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy The godly reioyce in afflictions euen in affliction they are cheerefull and with great encouragement they beare their Crosses a Rom. 5 3. James 1.2 2 Cor. 7.4 8 2. Heb. 11.37 2 Cor. 1.5 c. and if any aske the reason why they are so glad in their affliction and trouble I answer Gods Seruants are the more cheerefull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction b Heb. 2.10 The reasons why the godly are so cheerefull in affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer c Heb. 2.18 Iohn 16.33 Thirdly that the sting is taken out of the
suffer himselfe if hee were on earth or because they were layd vpon him by Christ for the Churches good or because they were for Christ and his doctrine or because they deserue nothing but all the praise is Christs or because of the sympathy of Christ with the Christian who accounts them as if they were his sufferings And in this latter sense I thinke cheefely these words are to bee taken for it is certaine Christ doth so feele the miseries of his people that hee accounts them in that respect to bee his owne miseries as these places shew Heb. 4.15 Rom. 8.17 Matth. 25.42 c. Phil. 3.10 1 Pet. 4 13. 2 Cor. 1.4 Acts 9.4 Hence grew that witty diuision of Christs sufferings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the first should be vnderstood of the sufferings hee endured in his owne person and the latter of the sufferings he felt in his members The consideration of this Vses that Christ accounteth the afflictions of his members to be his owne may serue for diuers vses For first it shewes that they be in a wofull case that haue ought to doe against Christs Ministers or any of his Seruants They would easily graunt it that the Iewes were brought into great distresse by the wrongs they did to Christ himselfe then must it also follow that they cannot scape scot-free that despise reuile traduce or any way abuse the Messengers or Seruants of Christ since hee accounts it as done to himselfe Secondly this may bâ—e a wonderfull motiue to stirre vs vp to be industrious in well-doing and in helping and releeuing the poore Members of Christ since wee are sure to haue thankes and reward from Christ himselfe as if wee had done it to him Lastly in all our suffeâ—ings wee should striue that wee might be assured that our sufferings are his sufferings And that it might be so wee must be sure of two things 1. that wee bee found in him o Phil 1 9 10. for vnlesse wee be the members of Christ we cannot haue the benefit of this Sympathy 2. that we suffer not for ill doing p 2 Pet 4 15. c. Rest of his sufferings Doct. So long as Christ shall haue a member on earth there will rest something for him to suffer in his members and therefore wee should learne not to promise our selues rest and ease while wee are in this world To fulfill The word signifieth either to doe it in stead of another as if the Souldier fight in the Captaines roome or to doe it in his owne course or turne according to the appoyntment of his Gouernour and in such proportion as is required and thus I thinke it is taken heere It is certaine that all the Afflictions of the members of Christ come from Gods decree and the continuance and measure of them is appoynted of God q Reu 2 8 10. Esay 27 7 8 9. 1 Thess 3 3 4. And therefore it should encourage euery Christian the more cheerefully in his course and when his turne comes to take vp his crosse and follow Christ and neuer stand much vpon the malice of men or the rage of Diuels but to looke principally to God with this assurance that God will deliuer him when his measure is full In my flesh Doct. 1. God doth afflict the flesh of his Seruants hee spareth not the best of his Seruants heerein Vse is to teach vs Vses therefore not to pamper our flesh but to bee resolued to suffer it willingly to bee vsed like the flesh of Christ and the Saints But especially we should take heed of taking care for the flesh r Rom 13 vlt or seruing the flesh Å¿ Gal. 6. It is an vnseemly thing in a Chriâ—tian to make very much of his flesh but it is worse to spend his cares about t but worst of all to let hiâ— whole husbandry bee onely for his outward man Why some of Gods seruaÌ„ts are so vnmoueable in affliction Secondly great things may be suffered and yet the soule be vntouched as heere 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 vnmooueable 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 settled 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 Note 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 greeue 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 bee troubled or disquieted or rather why should I not bee 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 heere 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 hee should regard the sorrowes and troubles of our flesh Two kindes of sufferings 1. of the Church 2. for the Church For his bodyes 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 Trials Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or encouragement 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 Vses The Vse is manifold First wee should heereby bee enformed 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 bee 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 constancy 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 t 2. Cor. 1.11 Fourthly this may
ministerie 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 ministerie of Gods Seruants and in the vse of the Scriptures Quest But was not the Gospell reuealed till now since CHRIST Quest Answ Yes it was as these places may proue Iohn 8.56 Ans Abraham saw his daies and Moses wrote of him All the Prophets gaue witnesse vnto Christ 1 Pet. 1.10 Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Heb. 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 h 1 Pet. 1.10 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 bee 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 Ioh 3. 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 time 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 i Psal 16.10 somtimes to Angels k Iob 15.15 somtimes to the blessed in heauen l Math 27.52 somtimes to the faithful on earth m Psal 16.3 The Pope hath his Saints and such are the choyse of the most desperate Traitors as he ordereth his Canonisations in our daies 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 n Act 26 18. that haue the spirit of Sanctification o 1 Cor 3 16.17 that are separate from sinners by a holy calling p Rom 1 6. 1 Cor 1 2. that are reformed from the principall euils of their former conuersation q 1 Cor 6 11. that call vpon the name of the Lord r 1 Cor. 1 2. 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 Quest Answ It will not Ans The defects of the ciuill honest man our righteousnesse must exceede the righteousnesse of the Scribes and Pharises 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 voide of the inward worship of God and in the outward hee is either secure or superstitious Fiftly hee neuer trauelled in the new birth for his honesty Sixtly he wants the righteousnesse of Faith Seuenthly 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 knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellency 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 Hee would 4. the manner 1. if we respect the vnregenerate world it is in a Mysterie 2. if we respect the grace communicated it is a glorious and rich mystery 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 wee respect future things he 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 only 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 a Psal 25.14 till faith be reuealed men are shut vp b Gal. 3.23 as in a dungeon or prison the Lord speakes peace onely to his people and his Saints c Psal 85.8 The righteousnesse of God is reuealed to the iust man that will liue by faith d Rom. 1.17 Flesh and bloud till there be a new birth is not capable of this reuelation e Matt. 16.17 men that hate to be reformed haue nothing to doe with Gods Couenant f Psal 50. 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 bee abundant in practise for the sauing knowledge of this mystery encreaseth 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 wisdome let him aske it of God g Iames 1.5 Secondly let all that would haue knowledge vse good means Those people that are too wise to vse reading hearing conference and prayer are but in a miserable case those they account silly people euen as babes sucklings h Matt. 11.25 in comparison of them carry away the blessing while they liue and die 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 mens sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine i Matth. 15. Fourthly wee should prize 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 reasons of the dispensation of spirituall fauours in Christ are not in vs neither 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 wee should bee 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 cheefest 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 trialls and troubles because hee did it k Psal 39.9 Lastly this might breake to powder carnall hopes how canst thou plead 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 l 2 Tim 1.10 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 go 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 weekly raised and divulged throughout all the Country round about What is the riches of the glory The Apostles varieâ—ie and effectuall tearmes are to be noted though he haue spoken much yet hee is not drawne drie but speakes still with great feeling and efficacie both of words and matter And indeed as any men are more holy they haue the more deepe and 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 he 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 we see holy men striuing for wordes 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 bee 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 and fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word Quest What wee must do to keepe affection in the admiration of the word and that wee doe highly esteeme of it and long after it what must wee doe to keepe this appetite that wee lose it not and that it die not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heede of euill company the people that cried out for very admiration Hosanna blessed be he that commeth in the name of the Lord Ans when they were gotten among the Scribes and Pharises 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 either 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 heart from communion with God in the meanes Whoredome and Wine and the cares of this life c. will take away any mans heart m Hos 4.11 Luke 21.34 Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breede 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 we 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 True knowledge is a rich knowledge Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge n 1 Cor 1.5 and Paul compares it with and commends it beyond all earthly riches o Phil 3.9 and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life p Iohn 17.3 and in respect of the effects because it makes a man rich in grace And it appeares by the contrary Vses for to be blinde is to be poore and naked and miserable q Reuel 3.17 and Vse 1 therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make Men
despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners h Rom 2.4.5.6 3. Let not worldly rich men glory in their riches i Jer 9.24 but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them k Iob 36.18.19 Luke 6.12 Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him l Rom 10.12 Thirdly CHRIST is in the faithfull m 2 Cor. 13.5 hee liues in them n Gal. 2.20 hee dwels in them o Ephes 3.18 but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conueied into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them How Christ is conueied into the faithfull For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ p Rom 8.32 Esa 9.6 Iohn 17.6 then Christ begins to manifest himselfe riding in the Chariot of the word q 2 Cor 2.14 The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another r Gal 3.24 then the Gospell gets aliue and crucifies Christ before his eyes Å¿ Gal 3.1 and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeelde to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working saith a wide doore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner How we may know that Christ is in our hearts Now if you aske by what effects Christ discouers himselfe to bee there I answere there is a light when Christ comes in that giues the Knowledge of the glory of God in the face of Christ t 2 Cor 4.6 And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddainely new Creatures u 2 Cor 3 18 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God x Rom 8.5 7. 3. Hee is baptized with the fire of zeale and holy affections and desires y Math 3.11 4. There appeares a battell and combat in the soule and much lusting on either side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliouslie puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand z 2 Cor 10.5 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father x Gal 4.6.7 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy dueties a Rom 5.9 2 Cor 5.14 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake b Rom 8.10 resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his depts paid himselfe in a new world inioying a true Iubile c 2 Cor. 3.17 Esa 61.1.2 10. He liues thenceforward by the faith of the Sonne of God for Saluation for Iustification and for preseruation d Gal 2.20 2 Cor 13.14 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquility in his heart and conscience e Hos 14.6 Rom 14.17 Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ Thirdly the benefites hee hath by the inhabitation of CHRIST The benefits come by Christ dwelling in vs. are such as these 1. GOD is in Christ reconciling him not imputing his sinnes f 2 Cor. 5.19 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption g 1 Cor 1.30 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit h 2 Cor. 1.20.22 4. Hee is not destitute of any heauenly gifts i 1 Cor 1.6.7 but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient k 2 Cor. 12.9 against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also l 2 Cor 1.5 6. Paul is his and Apollo is his yea all things are his as he is Christs m 1 Cor 3.22.23 he hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also n Rom 8.34.35 Finally eternall life is the gift of God in and with Iesus Christ o Rom 6.23 For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit p Gal 5.24 let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures
q 2 Cor 5.16.17 the olde conuersation in times past will not now serue turne but the olde man with his deceiueable lusts must be cast off r Ephes 4.22 Now thou must learne also to liue by Faith and not by sence and carnall hopes as thou hast done For CHRIST keepes his residence in our hearts by faith Å¿ Ephes 3.16 for in that wee henceforth liue in the flesh wee must resolue to liue by the faith of the Sonne of God that liueth in vs t Gal. 2.20 beeing assured that in him are all the treasures of holinesse and happinesse And to this end thou must pray constantly to God that thou mayest bee able to discerne the length bredth depth and height of this loue and louing presence of Christ u Ephes 3.18 For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all wee can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it x Rom 10.12 and why should we feare eyther tribulation or persecution or paine or perill seeing this is our victory euen our faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs y Rom 8.35.37 Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humility z Mat. 12.29 and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou bee not beguiled from the innocent simplicity that is in Christ Iesus * 1 Cor. 11.3 Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where hee alwaies resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chast and euery day to dresse it new since the King of glory is come in to dwell with thee Men would bee very carefull to looke to that roome where they would giue their best entertainement Alas wee haue no better roome then our hearts to welcome our Sauiour into And shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse 5 Seauen ill signes that Christ dwels not in a mans heart Now for the fift point there are seauen ill signes that Christ dwells not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that he can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are either in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweete societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous Vses Phil 3.21 Col 3.1.2 Rom 5.3 2 Cor 4.18 1 Pet. 4.13 The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with a serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed Jam 2.5 Rom 15.7 And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as we are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then wee should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorifie in another world there he is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplified by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here The honour of Ministers which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ And if such an office bee in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had
are wise to make vse of it as these places show Psal 141.5.6 Iob. 5.15.16.17 36.8 to 16. Prou. 28.13 Teaching This is the second part of preaching What wee must doe to profit by preaching this also is absolutely necessary we shall not partake of Christs riches or be fit to be presented to God without it Now that wee may profit by publike preaching wee must pray God by his Spirit to lead vs into all truth o Iohn 14. and wee must striue to be truely humble for the Lord will teach the humble his way p Psal 52.9 and wee must be much in confessing our owne sinnes vnto God in secret q Psal 119.26 118. 2 Chron. 6.26.27.28.29.30 wee must take heede of forwardnesse in trusting to our owne reasons and wils and affections and bring Faith to the word glorifying it in what wee vnderstand and wayting vpon God for what yet wee want mourning for our owne vnteachablenesse and praying God to be with the mouth of the Teacher opening to him a doore of vtterance Euery man This is againe added and not without reason for it imports First that euery man is bound to liue vnder some teaching and admonishing Ministerie Secondly that the people yea all Gods people must be instructed contrarie to the doctrine of the Papists Thirdly a right perswasion of this that the word will admonish and teach euery man would make men more quiet vnder rebukes and more willing to be taught Hee saith not you but euery man to import that the word hath not a particular quarrell at some one man but will finde out the sinnes of all men c. We see by experience that this is the sore in many mindes that either the Preacher should meddle with no body or not with such as they hee must not meddle with great men or not with Schollers and learned men c. In all wisedome These words may be vnderstood either of the subiect matter taught or of the instruments the Teachers or of the effect in the hearers For the first the word of God is well called wisedome Why the word is called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisedome which from all eternity in his counsell hee had conceiued or as it portrayeth out Christ who is the naturall wisedome of God or as it vnfoldeth the depths of Gods wise prouidence especially in his Church or comparatiuely with all the formes of Doctrine conceiued by the wisest of the Gentiles or any carnall men For the second these words may be referred to the Teachers What it is to teach in all wisedome and then the sense is they must teach in all wisedome They are called wise men r Math 23. and that they may teach in all wisedome first they must be sure they teach truth and not errours neither errors of Doctrine nor errours of fact It is a grieuous shame for Preachers out of the Pulpit of purpose to disgrace some kinde of men to report of them things vtterly vntrue especially to faile often or vsually this way Secondly they must labour to expresse the power of the spirit as well as a sound forme of Doctrine Thirdly they must make vse of all opportunities and aduantages to worke vpon the people when a doore is opened To preach wisely is to preach seasonably Fourthly they cannot preach in the wisedome of God if they hunt after and effect that which the Apostle cals the wisedome of words ſ 1 Cor 1.17 or excellency of words t 1 Cor 2.1 Fiftly there is a speciall wisedome in fitting doctrine to the state of the hearers to giue euery one his owne portion Thirdly it may be said to be in all wisedome by effect in the hearers as being such a preaching as tends to worke true wisedome in the hearers as well as other graces a wisedome I say by which they vnderstand their owne way u Pro 14.8.9.15.16 and denie their owne reason in the things of God becomming fooles that they may be wise x 1 Cor 3. and know their daies of peace and accordingly gather in Summer y Prou 10.5 euen in the seasons of Grace while it is yet called to day walking with the wise z Prou 13.20 preferring spirituall things aboue all earthly as things that are truely excellent * Phil. 1.10 carefully watching ouer themselues and with all precisenesse a Ephes 5.15 or circumspection auoyding euen the lesser euils redeeming the time with all discretion labouring to auoid all occasions of iust offence and lastly considering and prouiding for their latter end b Deut 32.22 Job 4. vlt. Quest Quest But can all wisedome be attained Ans Hee saith all Wisedome either comparatiuely with the knowledge of the heathen or carnall men Ans or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euer kinde We present our hearers to God in fiue respects That we may present euery man The hearers are said to bee presented to God by their Teachers in diuers respects First as they gather them out of the world into the profession of the Faith of Christ Secondly by framing and working vpon the hearts of their hearers fitting them for Christ euen in the presence of Christ in his ordinances Thirdly by forcing men through the strength of terrour or comfort to runne and present themselues to God Fourthly they may bee said to doe it in respect of their prayers carrying the suites of the people vnto GOD. Fiftly they shall present them at the day of Iudgement when euery Teacher shall say Here Lord I am with the Children thou hast giuen mee Vses This should teach the people so to order themselues towards their Ministers that they might haue incouragement to goe to God either for them or with them To this purpose they should honour them maintaine them obey them shew their hearts and states to them c. And woe is vnto them that despise Gods Ministers or discourage them that hate their doctrine or shun their society howsoeuer they account of them yet these are the men should haue made way for them to Christ they are of his Priuie Chamber and the dust of their feete shall witnesse against contemners yea the time shall come when they would be glad to haue them excuse them to Christ c Luk 14.18.19 but it shall not be granted And Ministers also may from hence both be comforted considering the honour Christ hath done them and instructed to looke carefully to their Flockes and to goe to God for them and by all meanes to carry themselues so as they that must once giue an account for their People Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Text in some Copies but Stephanus hath it in and it is acknowledged of the Translators and Expositors both old and new and therefore
viz. consolation and loue vers 2. The third reason is from certaine adiuncts of the Gospell viz. certaintie sublimitie and perfection vers 3.2 Ob. But what needs all this adoe might some of the Colossians say Why are we thus tediously vrged and with so many reasons Sol. vers 4. This I say lest any man beguile you Ob. But you are a stranger to vs and absent from vs how know you our estate Sol. vers 5. Though I am absent in the flesh yet I am present with you in the spirit Ob. But it is vncharitablenesse to entertaine such conceits of vs as if wee were a people corrupt and fallen away Sol. vers 5. For your present condition I reioyce in your order being fully assertained of your present stedfastnesse of faith in Christ But I write this to keepe you as you are that you may not be drawen away Quest But what would you aduise vs Tell vs briefly and at once what you would haue vs to doe Answ As you haue receiued Christ Iesus the Lord so walke in him c. v. 6.7 Thus wee see the order and generall meaning and dependance of all these first 7. verses In this first verse the Apostle would stirre vp the Colossians to constancy in the Gospell receiued by shewing his great care and daily strife for them and their good It is not vnlawfull in some cases to praise a mans selfe the Apostle heere doth it nor is it vnlawfull to vse rhetoricall insinuations to winne and excite affection in the people Paul would perswade by shewing his owne care for them But sure it is Ministers shall hardly euer profit the people or powerfully perswade with them vnto constancie in receiuing and retaining the care of their doctrine vnlesse they shew their owne care in teaching and their owne loue to the people they would perswade What a greate conflict Paul shewes his great loue to them hee fighteth for them and this he did when in all likelihood he should imploy his cares for himselfe being now in such straits as it were in the middest of death and the rather they should be affected with this proofe of his loue in them because they were absent from him For. This for shewes an aitiologie for it points to a dependance vpon the last verse of the former chapter there he had shewed what paine hee tooke and how mightily the Lord had shewed his power in working through his ministerie Now he tels of a fight and combat which euidently imports that when the Gospell workes vpon mens consciences and the ministerie of Gods seruants proues effectuall and powerfull there will follow some stirre and opposition there will be a conflict and strife Yet hence also may begathered that the grace of the Gospell is excellent and worthy the hauing else there would not be so much adoe to hinder it What great conflict or fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is diuersly rendred some render it care or solicitude some danger sometimes it signifies a race as Heb. 12.1 sometimes it signifies only to striue but heare and in diuers places it is fitly rendred a conflict or fighting or wrestling But leauing the signification the matter is plaine that if Ministers execute their offices sincerely they must looke for a battle and oposition Indeed the life of faithfull Ministers is but a continuall battle they must looke to suffer and be shamefully intreated a 1 Thess 2.2 if they be bold to speake the Gospell of God it will be with much contention if they discharge the trust God hath put in them not pleasing men but God that trieth the hearts b Vers 3.4 warre they must this is their comfort it is a good warfare c 1 Tim. 1.18 and a good fight d 2 Tim. 4.7 to vndertake the ministerie it is to goe a warfare e 1 Cor. 9.7.12 Enemies to sincere preaching If any aske how this fight should grow I answer First it is manifest the deuill is the enemie of all goodnesse and will crosse the Gospell what he can Besides the flesh both in Ministers and people will lust and striue against the spirit a Minister should haue something to doe to beate downe his owne flesh f 1 Cor. 9.27 And in the Apostles times Tyrants with their ciuill or rather vnciuill sword did fight against the truth so did heretickes with the tares and poison of their infectious doctrine so did the Infidels also with slanders and outrages And though these cease yet opposition will rise from other sorts of men for in generall all men of wicked life will be contrarie to sound doctrine g 1 Tim. 1.10 and particularly both worldlings and epicures doe in all places discouer their dislike of the faithfull and diligent preaching of the Gospell in as much as the word would restraine the excesse of their pleasures and cares of life yea the ciuill honest men of the world though they giue heauen good words and can be long more quiet then the former yet let once their inward corruption bee ransacked or their speciall euils powerfully vnmasked they will become like horses and mules they wil strike at all that crosseth the praise of their quiet estate And for temporizers it is wonderfull euident that in all places they hold it a point of their care to se that sound preaching be disgraced For howsoeuer by Gods singular mercie amongst vs in this Nation by the lawes of the Kingdome preaching is both established and protected with honour yet because in practise people of all degrees tend to libertie and many greate ones like not that preaching that should discouer or restraine the greeuous excesses of the time hence it is that such as serue the humours of men and run in the current or prophanenesse doe euery where take all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe h 2 Thess 2.4 they especially the locusts among them are as horses prepared to the battle i Reuel 9. as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth k 2 Tim. 3.8 and withstand the words of faithfull men and doe much euill l 2 Tim. 4.14.15 these by cunning craftines lie in waite to deceiue m Eph. 4.14 So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul How many waies faithfull Ministers fight and so euery faithfull Minister doth fight against these I answere that as the aduersaries are diuers so their fight is diuers also For against
haue their throne the powers of hell preuaile in euery child of disobedience and the ioyes of the holy Ghost are altogether restrained from them neither can there arise any true consolation from outward things for in their owne iudgments most an end they are at a want of contentment they are daily fretted with the interruptions befall them and vanity and vexation of spirit are the inseparable companions of earthly things or if they were not what were the possession of all things if they be set before the thoughts of death or Gods wrath Note or the last iudgment or hell Imagine a man driuen out of the light by diuils where he should see nothing but his tormentors and that he were made to stand vpon snares or grennes with iron teeth ready to strike vp and grind him to peeces and that he had gall powred downe to his bellie and an instrument raking in his bowels and the paines of a trauiling woman vpon him and an hideous noyse of horror in his eares and a great gyant with a speare running vpon his necke and a flame burning vpon him round about do you imagine this man could be solaced in this destresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 's if he had eyes to see what belongs vnto him and what is his danger as these places shew whence these comparisons are taken Iob 18.18.7.8 20.24.15 15.20.21.26.30 certainely heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent and alas what then can outward things doe vnto them Oh then shall not men be warned and awaken and stand vp from the dead that Christ may giue them light and shall not our bowels turne within vs to thinke of this comfortles distresse of so many thousand soules And will the rebellious world still rise vp against the messengers of God that giue them warning of their miseries shall he still be made to sinne in the word and be taken in a snare that reproueth in the gate Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men But I come to the second doctrine This is a maine end of the Gospell to bring men to true consolation and Doct. 2 contentment The Gospell brings ioy because it brings knowledge The Gospell brings a man the true consolation which refresheth the minde as the light doth our senses it comforts as it reviues Gods fauour in Christ how can it be but comfort when it giues the Spirit which is the Comforter and it is a daily refreshing against the guilt of sinne and the afflictions of life it shewes mortalitie and the hope of glory to come it discouers the mines of treasure that are in Gods promises and it shewes vs also our right in earthly things as it is conferred vpon vs in Christ The vse is first for confutation Vses it doth not make men desperate and melancholie but contrariwise it easeth and solaceth the hearts of men 2. All that are in any distresse either inward or outward may here be directed whither to goe for hearts ease and comfort viz. to the word and though any vse of the word in sinceritie hath much life yet is the power of the word most auaileable in the sincere preaching of it In the 19. Psalme this is one euident fruit of the word that it reioyceth the heart Now if wee seriously consider the praises of the word in that place wee shall perceiue not only that this truth is maintained but many obiections are answered too The solace that comes by the word with the answers to diuers obiections Psal 19. only this we must know that where the word hath this effect it must first conuert vs to God for to the vnregenerate minde it doth not so worke but where mens hearts are turned to God it is perfect it is of excellent and exquisite vse it is good for all occasions it will direct in all our wayes and comfort in all distresses Ob. But may a man trust vpon it if he subiect himselfe to the word and waite vpon God in it that he shall be directed and comforted Sol. Yes for the testimonies of God are sure they neuer faile Ob. But might one say it may be great learned men might finde so much good by it but alas I am vnlearned and simple Sol. It makes the simple wise The word can help the vnlearned aswell as the learned Ob. But can it be that the word should fit my turne to serue for my particular occasion of need of direction and comfort Sol. Yes the statutes of the Lord are right and out of the fitnes they haue to our estates they greatly reioyce the heart Ob. But I am much troubled with euill thoughts and continuall infirmities and weaknesses besides many outward faults Sol. The word of the Lord is pure it is so by the effect it will make thee pure it will purge out those euills and greately help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to do to order my course for hereafter if I were now comforted Sol. It giues light to the eyes it will teach vs what to doe Ob. But yet there are many euills that I am by nature so addicted to or by custom so intangled in that I feare God will neuer take any delight in me c. Sol. The feare of the Lord is cleane That word of God which tells vs how to feare God is cleane by effect it will pull downe and master any sinne and cleanse our hearts and liues of it Ob. But how may I know it will worke this in me though others haue found it so because I know not how I shall perseuere and hold out Sol. The feare of God endures for euer The word I say which workes in vs the true feare of God will neuer cease to be effectuall and there is as much force in it now as euer was in it No time can euer weare out the efficacie of Gods word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgments of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his wayes and to order him in all that iustice he should performe either towards God or man Ob. But might
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony-combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers bee not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the Word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified Difference of loue in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1 Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2 1. If thy loue to Gods children be right 1. it is diligent h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue lastly it hath the properties mentioned 1 Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions The restraint of this loue Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse x Phil. 3.2 5 With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truely feare God y Reuel 2.9 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
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 u Rom. 15.14 What we must doe to get full assurance If wee would obtaine this plerophorie wee must bee much in hearing and prayer for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimony 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 prayer and striue against hardnesse of heart and vnbeleefe carefully discerning and reiecting the obiections of Sathan and the flesh consulting daily with such as haue the ouersight of our soules Vse The consideration hereof may both confute the Papists that plead so earnestly against the assurance of faith and it may serue also to scourge the wanton distempers of carnall Protestants that against a principle of their owne Religion will so commonly disgrace the assurance of faith by saying men cannot be so certaine of their owne saluation And it may excite all that feare God to labour after it and the rather considering the worth of it as the word riches of full assurance imports Riches of full assurance There are two sorts of rich men there is a worldly rich man Wherein our spirituall riches lie and a spirituall rich man Now our spirituall riches lie 1. in the word of Christ dwelling in vs * Col. 3.16 2. in the spirit of Christ x Tit. 3.6 3. in works of mercy and liberality y Ephes 2.4 2 Cor. 8.1 9.11 4. in sufferings and patience 5. in praiers z Rom. 10.11 6. in good works a 1 Tim. 6.18 7. in vtterance and all holy knowledge b 1 Cor. 1.5 lastly it lies in our faith c Iam. 2.5 and so the more full assurance we haue the more rich we are Now this in generall may informe how to conceiue of rich men and who are to bee accounted indeede great rich men and it may lesson worldly rich men not to swell in the thoughts of their greatnes but rather reioyce that God hath made them low and withall it should teach them to thinke more highly of poore Christians that haue the true grace of Christ whom God hath enriched with faith and holy graces of his spirit Assurance is riches in many respects Worthily is full assurance of faith called riches for it doth all that riches can doe vnto men It comforts the heart it defends from dangers much better then outward riches can for the iust liue by their faith It gaines the godly more true reputation then houses or land or money could doe It abounds more to spirituall mercy and well-doing with more sufficiency then outward riches can and it buyes for the soule all necessaries it is vnto Gods seruants according to their faith and vnto faith all things are possible yea it doth that that all the riches in the world cannot do for it will settle a mans heart against all earthly mutations yea it will make a man stand vndaunted against the rage of tyrants yea of death it selfe yea in some sense it will fence a man against the weapons of God himselfe though God kill Iob in the battell yet he will not let goe his hold but hee will still trust in him yea the Lord is pleased many times to yeeld the victorie to the wrestlings of faith and accounts it no disparagement to bee ouercome of the faith of his seruants and to let them binde his hands that he should not doe what otherwise he might and would haue done how can it be but great riches when it brings a man the assured pardon of all his offences and how doth it establish the heart of a man in his religion more then ten thousand arguments or volumes of controuersies Thus of the adiunct certainty the sublimity of the Gospell followes To the acknowledgement of the mysterie of God euen the Father and of Christ The Gospell is a diuine mysterie both for the admirable depth of it for it is a secret only God can reueale and for the excellency of the subiect it entreats of which is God the Father and Christ How the Gospell is a mysterie and to whom hath been shewed in the former chapter onely let vs from the repetition of it here be confirmed in this neuer to trust the iudgement of carnall persons in matters of godlinesse and saluation for they pronounce of things they neuer effectually vnderstand they cannot perceiue the things of God and withall we should be excited to a daily care of faith for reason will not reach heere Further we may here obserue That when the Lord doth reueale this mysterie vnto vs we must not only beleeue it but we must acknowledge it euen by an outward profession of our faith in Christ and our consecration of our selues to the worship and knowledge of God The world wonderfull hardly brooks acknowledgement most men aske what needs this profession they will not vnderstand that we must beare about and hold out the light of the truth receiued labouring to winne glorie to God by the power of confession and obedience Of God euen the Father and of Christ Diuers things may bee from these words particularly obserued 1. We may see here the glorie of the Gospell and the studies of Christians they haue the onely excellent subiect in the world other sciences consider of the creature but Theologie of the Creator 2. Heere is a plaine proofe of the diuine nature of Christ for God is sayd to be the Father of Christ 3. From coherence wee may know that as men grow in faith and loue so they will be more and more settled in the doctrine of the persons of the Trinitie t is such a mysterie as is reuealed by degrees as holinesse and other sauing knowledges increase in vs. 4. That wee neuer rightly know God till we know Christ Matth. 11.27 1 Ioh. 2.23 5. Wee may hence obserue the miserie of all vnregenerate men they neither know God nor Christ aright 6. That howsoeuer we be ignorant in many other knowledges and that of matters of religion too yet it is a glorious riches to know God to be our father in Christ and to be fully assured of Gods loue in Christ VERS 3. In whom are hid all the treasures of wisdome and knowledge IN whom In quo is referred either to Christ or the Gospell it is true either way or rather both are conioyned together in one sense In Christ who is the subiect of the Gospell is all treasures c or in the Gospell as it entreats of Christ is all treasures c so that these words containe a third adiunct of the Gospell and that is singular perfection of wisdome Note heere with what feeling the Apostle speakes when he fals vpon the
profitably record in our memories these Scriptures Deut. 12.32 Reuelat. 22.18 Matth. 15. 1 Pet. 1.18 Galath 1.9 Isay 8.20 2 Tim. 3.16 Ier. 19.5 Col. 1.28 Luk. 16.29 1 Cor. 1.5.6.7 Ob. 1 Ob. But our Sauiour told his Disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when he is come shall leade you into all truth a Ioh. 16.12.13 Ergo it seemes there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. Sol. This may be vnderstood of the gifts of the Apostles and of the effects thereof and not of doctrine for of doctrine hee had said in the chapter before All things that I haue heard of my Father I haue made knowne vnto you b Ioh. 15.15 2. If it were vnderstood of doctrine yet he doth not promise to leade them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter He shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you c Ioh. 14.26 3. Be it he had not reuealed all as yet what did hee therefore neuer reueale it Why the very text is against it for he said I haue yet many things to say vnto you d Ioh. 16.12 therefore he did say them namely after his resurrection e Act. 2.3 4. Let it be noted that he saith ye cannot beare them now the things he had to say they could not then beare why should wee thinke that they could not then beare these graue traditions as the anointing and Christening of bels and such like Lastly let them proue it to vs that those toyes are the things Christ promised to reueale and then they say somewhat Ob. 2 Ob. But in the 20. of Iohn he saith f Joh. 21. vlt. 20.30 There were many things which were not written which Iesus did Sol. Answ Hee saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needfull to faith and eternall life is written 2. Hee saith there were other things not written hee saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. 3 Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those that were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1. If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 8. Wayes any tradition grovves euill 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they be equalled with the Law of God or the weightie things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world he meaneth the lawes of Moses What hee meanes by rudiments especially concerning meats washings holidayes garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke Why called rudiments because the Iewes and false Apostles held them as needfull as the foure elements of the world or else because in their first institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be saued but it is most likely they are called so by a Grammaticall relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to be their Paedagogie in the infancie of the Church Now they might be said to be of the world Why of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the Law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers wayes The law abrogated 4. wayes 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on another so as the law cannot exercise herforce vpon the guiltie person 4. It is abrogated when it is weakened and eneruated by transgressors to breake the Law is to loose or dissolue the Law thus wicked men by their liues abrogate it Quest But is the whole Law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the Law but of the Law-giuer Moses gaue three kindes of Lawes Morall Iudiciall Ceremoniall For the Morall Law it may in some sort be said to be abrogated How the morall law is abrogated Rom. 8.1.2 as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death Rom. 6.14 2. In respect of the inexorable rigour and perfection of it for wee are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the
of our friends we burie them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe Note this rule But let all such as feare God be otherwise minded especially let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification Similitudes if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if we light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to burie with odours so should we our odours and sweet smelling prayers offered vp in the mediation of Christ And howsoeuer this worke may seeme difficult yet God many times strangely relieues our infirmities After Iezabel was cast downe and dead they had not been long within but sending out to burie her they found nothing but the skull and her feet and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when we come to finish our mortification we may by the strange helpe of God finde the bodie of the master gone we know not how so as we shall not be troubled vnlesse it be with some skull or feete or palme of sinne But certainely though this 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 How many vvaies Christ raiseth men vp 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 them the light Esay 60.1 2. 3. When he cures men of discouragements and discomforts vnder their crosses Psal 41.10.6 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie Cant. 2.10.11 c. and 5.3.5 Prou. 24.15 16. 5. When he incourageth men to holy duties A fourefold resurrection 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 Matth. 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 vsually we 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 meant 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 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 mighty power of Christ are wrought in the hearts of such as are truly conuerted A resurrection of 13 graces in a childe of God and are actually the members of Christ As first a holy inquirie after God Hos 3.5 Ier. 50.4 Secondly a holy wisdome in spirituall things Iam. 3.17 Thirdly a liuely faith 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 Ro. 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 contentempt 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 goodnes 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 g 1 Pet. 4.14 the spirit of power of loue and of a sound minde h 2 Tim. 1.7 The spirit of praier or deprecations i Zach. 12.12 And the spirit of reuelation k Ephes 1.18 The resurrection of duties in a childe of God of diuers sorts in vvhich he differs from the vvicked 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 be three waies considered 1. As they respect holy life in generall 2. As they respect piety 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 three things are eminent 1. That they are deuoted and consecrated to holines l Reuel 12.1 2. That they delight and loue to be Gods seruants m Esay 56. 3. That they haue their conuersation in simplicitie and godly purenesse n 2 Cor. 1.12 11.3 For the matter they haue respect to all Gods commandements * Psal 119.31 and do indeuour after inward holinesse o Matth. 5.6 as well as outward besides they liue by faith p Rom. 1.16 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 a threefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz the word q Psal 1.2 Luc. 8.15 prayer r Gal. 4.6 and the Sabboth Å¿ Esay 56. 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 u Act. 24.16 t Rom. 2.26 Thus of holinesse of life in generall Now in respect of piety to God it is a very resurrection through the power of Christ to bring a man to
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 especially 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 it betweene wicked men professing Christ and the godly 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 well-being of the Church First therefore of this vnion This vnion is two wayes here set forth 1. That it is in these words knit together 2. How it is in these words by ioynts and bands Knit together The faithfull are knit together 1. with Christ 2. with Christians The priuiledges flovving from our vnion vvith Christ Great is the glory of Christians knit to Christ for from that vnion with him flow many excellent priuiledges such are these 1. The communication of names the body is called sometimes by the name of the head viz. Christ a 1 Cor. 12. and the head by the name of the body viz. Israel b Esay 49. 2. The influence of the vertue of the death and resurrection of Christ c Rom. 6. 3. The inhabitation of the spirit of Christ d Rom. 8. 4. Intercession e 1 Joh. 2.2 5. The communication of the secrets of Christ f 1 Cor. 2.16 6. The testimonie of Iesus g 1 Cor. 1.5 7. Expiation as he is the sacrifice and passeouer offered for vs h 1 Cor. 5.7 8. Consolation in affliction i 2 Cor. 1.5 9. Power against tentations k 2 Cor. 11 9. 10. The anointing or power of office to bee Prophets Kings and Priests vnto God l 2 Cor. 1 2â— 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things m Eph. 1.27 12. Sympathie all miseries n Heb 2.15 13. The sanctification of all occurrents in life or death o Phil 1.21 14 The resurrection of the body both for matter p Rom. 8.11 and prioritie q 1 Thes 4 16. Lastly the opening of heauen r Heb. 10.24 a lease whereof is granted and sealed and earnest giuen in this life Å¿ Eph. 1.14 Thus of vnion with Christ From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world sympathie in afflictions the profit of spirituall mercy counsell consolation admonition c. and lastly a part in their lot By ioynts and bonds The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands Wee are tied to Christ both by his spirit and by faith and hope and holy dâ—sires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and Sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if wee bee thus tied to Christ by ioynts and bands then they are to bee reproued that like it so well to be still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthy coupling with an harlot t 1 Cor. 6.15 and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited u 1 Co. 8.11.12 and it should separate vs from sinners * 2 Cor. 6.15 and cause vs to striue to shew our selues new creatures x 2 Cor. 5.17 and to seeke those things that are aboue where our head and Sauiour is y Colos 3.1 Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioynts and bands who shall separate vs from the loue of Christ a Rom. 8. Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good b Rom. 12.6 7 8. to all well-doing to doe it with loue sinceritie and brotherly affection c v. 9 10. yeelding honour to the places and gifts of others d v. 10. with all vprightnesse diligence and respect of Gods glory e v. 11. with hope patience prayer f v. 12. with mercy sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches h Eph. 3.9 g v. 13.15.16 with all sorts of spirituall blessings in heauenly things i Eph. 1.3 she is cleansed by the bloud of Christ k Heb. 9.14 Christ is her wisedome righteousnesse and sanctification and redemption l 1 Cor. 1.3 shee is not destitute of any heauenly gift m 2 Cor. 1.6 and this he tooke order for when he ascended on high and led captiuitie captiue n Eph. 4.7 Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a marueilous glory to Christians The body of Christ groweth 1. In the number of parts or members Wherein the Church groweth men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace o 2 Pet. 3. vlt. as knowledge and the like 4. In practise of holy duties q Phil. 1.11 5. In the strength of Christ r Eph. 3.16 Le ts of grovvth p Col. 1.9 10 11. There are many lets of the growth of grace and holinesse in
and all that worship his image and renew his marke shall then bee cast aliue into the lake that burnes with fire and brimstone a Reu. 19.20 False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon b 2 Pet. 2.1.2.3 All Atheists that make a mocke of religion and the comming of Christ shall haue a principall portion of the fierce furie of Christ c 2 Pet. 3.3 c. All couetous worldlings and greedie rich men shall then be in a wofull case for the very rust of their cankred gold and siluer shall witnesse against them and shall eat their flesh as it were fire d Jam. 5.13 All mercilesse men shall then haue iudgement without mercy e Jam. 2.13 All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f Heb. 13.4 A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth g Heb. 10.27 How sure doe yee suppose shall his punishment be that doth despight the spirit of grace by which hee was sanctified h Heb. 10.29 All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be i Gal. 5.10 O man thou art inexcusable that iudgest another man wherein thou art guiltie thy selfe for the iudgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 Especially if men grow master-like in censuring it will increase to greater condemnation l Iam. 3.1 All goats or vnruly Christians that will not be kept within Gods fence that is will not be ruled by Gods ordinances and ministers shall be separate in that day from Gods sheepe and as a people accursed to be cast into an vnauoidable fellowship with the deuill and his angels m Mat. 25. All hypocrites that say and doe not or doe all their worke to be seene of men take Gods couenant into their mouthes and hate to be reformed how shall they escape the damnation to come n Psal 50. Mat. 6. 23. All wicked men with their scant measure and deceitfull weights and wicked ballances shall neuer be iustified in the day of the Lord o Mich. 6.10.11 What shall I say It were too long to proceed to reckon all and it is a short labour to conclude with the Apostle No wantons nor drunkards nor railers nor extortioners nor theeues nor wrathfull persons nor gluttons nor idolaters nor iesters nor filthy talkers nor fearfull persons nor liers nor any that loue lies shall be able to stand in the day of Christ but shall be shut out of the kingdome of heauen and cast into the lake that burneth with fire and brimstone And thus of the vse for terror Secondly vpon the meditation of this last iudgement diuers lessons for Vse 2 our instruction are inforced First it should restraine vncharitable iudging and censuring one of another for lesse matters especially for things indifferent Who art thou that iudgest another mans seruant he standeth or falleth to his owne master Christ is the Lord of quicke and dead And therefore why doest thou condemne thy brother or why doest thou despise thy brother for we shall all appeare before the iudgement seat of Christ Inasmuch as the Lord Iesus Christ will iudge the secrets of all hearts and giue a iust triall to the actions of all men why should wee forestall his iudgement or in doubtfull matters b 1 Cor. 4.5 arrogate to our selues this honour of Christ If wee could consider that we shall then euery one giue accounts vnto God for himselfe c Ro. 14.12.13 wee should finde worke enough to doe to looke to our owne score Let vs not therefore brethren iudge one another any more Secondly are there any matters of difference amongst vs Let the Saints iudge them and end them d 1 Cor. 6 2. God will be contented to put his cause to them at the last day for we know the Saints shall iudge the world and therefore why should we refuse their arbitration Thirdly it should order and moderate our sorrowes for our dead friends Wee should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him e 1 Thess 4.13.14.17.18 Wee shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore wee should comfort one another with these words Fourthly this summons to iudgement giues a dreadfull warning and admonition to the world euen to all men euery where to repent Inasmuch as God hath appointed a day wherein hee will iudge the world in righteousnesse by the man whom he hath appointed whereof he hath giuen an assurance in that he raised him from the dead f Act. 17.32 woe will be vnto vs if that day come vpon vs vnawares before wee haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill wayes It is an vnsearchable compassion that God shewes when he offers vs this mercy that if we will iudge our selues we shall not be iudged of the Lord in that day g 1 Cor. 11.34 And it will on the other side excessiuely incense his wrath when hauing such grace offered wee neglect it and death and iudgement finde our sinnes both vnremitted on Gods part and vnrepented on ours Fiftly seeing all these things must be dissolued how should it fire vs and daily quicken our dead and drowsie spirits to a constant care of all possible holy conuersation and godlines h 2 Pet. 3.12 vnlesse we would discouer our selues either to be Atheists that mocke at the iudgement to come or men giuen to a spirit of slumber that in soule sleepe it out and will not consider our latter end Seeing wee are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since wee haue all receiued some of Gods talents and gifts in our seuerall places let vs be carefull to approue our selues to be good seruants and faithfull such as can returne them with aduantage lest the portion of the seruant that hid his masters talents in the earth fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption and since he shall come as a theefe in the night euen in the houre that we thinke not let vs therefore watch i Mat. 24.44 and be ready alwaies carefull and diligent sighing and groaning longing and praying k Reuel 22. hasting to and looking for l 2 Pet. 3. this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ Vse 3 Thirdly this may be a singular comfort to all mortified and penitent Christians they may lift vp their heads and reioice with ioy vnspeakable and
conceiued anger against the serpent The reason of the Stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euill but vniust perturbation onely for Christ was angry and vexed and grieuously troubled as at the death of Lazarus and yet he was without sinne Laudable anger Ira per zelum Ira per vicium Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith Be angry and sinne not c Ephes 4.26 And Salomon saith Anger is better then laughter d Eccles 7.3 and the Euangelist saith our Sauiour looked about vpon them angerly e Mark 3.5 and Saint Matthew saith he that is angry with his brother without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22 What good anger is as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euery zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And we may be angry and vexed at our owne sinnes as Paul was g Rom. 7. aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruit of godly sorrow h 2 Cor. 7.10 as also he may desire the iust reuenge of the Magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appease Gods wrath as Phineas did and others of Gods seruants And lastly to promote Christs kingdome by sauing a soule from sinne i Jam. 5. vlt. But it is vicious anger is here meant Vicious anger Vicious anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or griefe 3. Outward rage neither are all men of one fit in their anger For some are quickly angry and quickly appeased some are slow to anger and slow from anger some are quickly inflamed but slowly pacified The best is slowly to kindle and quickly to be satisfied but all are naught Now concerning vicious anger I propound two things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse Be not hastie in thy spirit to be angry as Salomon recordeth it in the 7th of Ecclesiastes k Eccl. 7.11 2. The praises the Lord giues to men that can bridle their anger and the disgraces the Holy Ghost casts vpon impatient persons as Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hastie of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glory to passe ouer a transgression And againe Prou. 12.8 A man shall be commended according to his wisdome but he that is of a peruerse heart shall be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pitty and mercy especially from the persons A man hath no affections neither for duties of piety nor of mercy 3. It grieues the spirit of God l Eph. 4.30 31. 4. It lets in the Diuell into a mans heart m Ephes 4.17 The externall effects are these 1. It will interrupt prayer as the Apostle Peter intimates if there be frowardnesse through indiscretion or contempt in the familie that will interrupt prayer and worke a negligence in Gods worship n 1 Pet. 3.7 And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubting so without wrath o 1 Tim. 2.8 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath p Iam. 1.19 20. 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hastie minde exalteth folly q Pro. 14.29 and in the 12. chapter and 16 verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for society for it is Gods commandment or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons lest we learne his wayes and receiue destruction to our owne soules r Pro. 22.24 25. And in generall anger is the doore or gate of vice and therefore Dauid in the 37 Psalme saith Cease from anger leaue off wrath fret not thy selfe also to doe euill ſ Psal 37.8 as if he would imply that to abound in anger is to abound in sin and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainely that a furious man aboundeth in transgressions t Pro. 29.22 besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish u Iob 5.2 it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe * Pro. 19.19 Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised
hate and be hatefull is a dangerous signe of vnregeneracie f Tit. 3.3 euen that a man was neuer truly conuerted for he that saith he is in the light and hateth his brother is in darknesse euen till now g 1 Joh. 2 9. Thirdly it is worthy to be repented of and carefully shunned euen for the ill effects of it for it is like leauen h 1 Cor. 5.8 it will sowre and spoyle whatsoeuer praise-worthy qualities were in a man before and it is a great let both to the word and prayer and thence it is that the Apostle Peter exhorts that if wee would grow by the word in affection and practise we must then lay aside all malice and enuy i 1 Pet. 2.1 2. and the Apostle Iames shewes in his 4th chapter k Iam. 4.1 2 3. that many desire and aske and haue not and he implies that among other things their warring and fighting and iangling contentions were the cause of it But our Sauiour Christ is expresly plaine that if mens stomacks be so big they will not forgiue the Lord will not forgiue them though they be neuer so importunate l Matth. 6.14 and besides men that in their passionate grudges are so hasty to strife are many times brought to those straits in the end that they know not what to doe when they are put to shame by their aduersaries m Prou. 25.8 Further Salomon obserues that men that thinke to hide their grudge and hatred haue their wickednesse many times shewed before the whole congregation n Pro. 26.26 and they that dig pits in their spight for others by the iust prouidence fall into the same themselues o Pro. 26.27 Few malitious persons prosper he that by his malice is caried into contention knowes not what he doth for he is as he that letteth out the water p Pro. 17.14 a whole floud of mischiefe may breake in vpon him that he dreames not of for he that hateth his brother as Saint Iohn saith walketh in darknesse and knowes not whether he goeth for the darknesse of malice hath blinded his eyes q 1 Ioh. 2.11 Finally let such as will not be reconciled nor agree with the aduersarie quickly feare that prison that is threatned by our Sauiour euen the prison of hell into the which if they be cast they shall not come out till they haue paid the vttermost farthing r Matth. 5. And on the other side it is a singular praise to be ready and forward to be reconciled and lay aside malice and discord and a crowne of reward shall be giuen to such ☞ as seeke peace and agreement yea a double crowne one because he will be reconciled and another because he seekes it and asketh peace first The remedies against malice in our selues The remedies against malice follow and they are of two sorts For malice is to be medicined in our owne hearts or auoided or it is to be compounded or preuented in others Now to take order that malice might not infect vs these rules are to be obserued First we must take heede of the causes of malice and they are either within vs or without vs within vs there is pride Å¿ Pro. 13.10 and impatience and enuy and in some nature a very lust to contend a kinde of petulancie and a very spirit of contradiction now vnlesse we keepe out or subdue these it cannot be but grudge and malicious discords will transport vs. Againe without vs there is the tale-bearer and scorner and the froward person and the busie-body called the man of imaginations all these must be shunned and auoided if we would liue without malice or contention for where no wood is there the fire goeth out and so where there is no tale-bearer strife ceaseth t Prou. 26.20 And the like may be said of contentious and froward persons for as coles are to burning coles so is a contentious man to kindle strife u Prou. 26.21 If a man fiâ—â—e himselfe apt to grudge or strife it is his best way to keep out of the way of froward persons that may soone fire him The like counsell must be giuen concerning the scorner for saith the Wiseman cast out the scorner and contention shall goe out * Pro. 22.10 and it is sure that he that would not be infected with hatred his best way will be to hate the busie-body Now if this direction will not serue the turne then in the second place thou must mortifie thy rising malice and confesse it with griefe vnto God till by prayer thou get some victory ouer it Thirdly much malice and grudge would be auoided if we did but obserue that counsell Leuit. 19.17 namely that when we did conceiue dislike of any thing in our brother for which we did feare we should hate him we should go to him and reproue him rebuking him plainely for his sinne many times a seasonable reproofe drawes out the poyson of beginning grudge and malice Fourthly it is good to meditate vpon the passion of Christ and of his readinesse to forgiue euen vpon the crosse great wrongs worser enemies we should lay a necessitie vpon our selues to be aduised before we would admit contention or the resolution to contend for as Salomon saith by pride commeth contention but with the well-aduised is wisdome x Pro. 13.10 euen this wisdome to forbeare contention Finally in the fourth to the Ephesians the Apostle before he saith Let all bitternesse and wrath and malice c. be put away had said in the verse before grieue not the holy spirit of God whereby yee are sealed to the day of redemption y Eph. 4.30 31. as if he would import that a man might be induced to put away malice and the rest of the vices there named with great ease and readinesse if he would obey the motions of the spirit and busie himselfe seriously about the assurance of his full and finall redemption daily thinking of the time when hee shall be rid of all wants and sinnes and wrongs too if we could oftner thinke of Gods iudgements and the great day of reuenge and recompence it would cause vs to haue lesse stomach to be our owne iudges and reuengers And if the spirit of God might rule vs our flesh would haue litle heart to busie it selfe about the works of malice Now for malice in others Remedie for malice in others it must be considered either as it is to be compounded or as it is to be auoided and for the compounding of it obserue these rules First if thou wilt not doe good for euill which yet is required a Pro. 25.21 yet be sure thou render non euill for euill b Rom. 12.17 Secondly if thy brother haue ought against thee so as thou be priuy to thy selfe that thou hast done him any wrong or giuen him any cause so to conceiue then goe thou and seeke reconciliation tender it and
estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be old also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastens old age and death vpon their bodies Also in some men sinne may be said to be old in respect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it What are the works of the old man Thus of his nature now of his workes The workes of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiuable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed wee must vnderstand that he giues lawes to the members against the law of God and the minde that hee frames obiections and lets against all holy duties that he striues to bring the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and workes both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he works Atheisme impatience contempt carnall confidence hypocrisie he forges and frames continually and multiplies euill thoughts he workes lusts of all sorts he workes anger rage malice griefe euill suspitions and the like Outwardly he workes all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward workes are set downe in the Epistle to the Galathians b Gal. 5.22.23 He is here in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his workes because he rests not in euill dispositions but will burst out into action besides it is his trade to sin and they are well called his workes because they are properly a mans own for till a man repent he hath nothing his owne but his sin and it is to be obserued that his works indefinitely must be put away as if the holy Ghost would imply that all his workes were nought for his best workes are infected with the viciousnes of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom onely they can be accepted Thus of the matter to be reformed the manner followes Put off The faithfull are said to put off the old man six waies 1. In signification or sacramentally and so in baptisme 2. In profession or outward acknowledgment and so we professe to leaue off the practise of sinne 3. By iustification and so the guilt of sinne is put off 4. By relation and so in our head Christ Iesus he is euery way already perfectly put off 5. By Hope and so we beleeue he shall be wholy remooued at the last day 6. By Sanctification and so he is put off but in part and inchoatiuely the last way is here principally meant Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word c Joh. 15.3 And to be sanctified by the word d Ioh. 17.17 The word first begins the worke of reformation it informes renues chaseth away the affections and lusts of sinne c. And then secondly the Christian at home puts him away by confession and godly sorrow and the diuorce of daily practise of reformation This is in effect that which is signified in the other metaphor of crucifying the old man e Rom. 6.6 for to crucifie him is to lift him vp on the crosse of Christ and to naile him with the application of Gods threatnings which causeth the paines of godly sorrow Haue Q. Can men put off the old man in this life Answ They may by inchoation not perfectly Q. But when may wee haue the comfort of it that the old man is put off and crucified in vs. Ans When he is so subdued that he raignes not for to take the benefit of the word crucified to crucifie is not absolutely and outright to kill and therefore it is said in the Creede Christ was dead after he had said he was crucified to note a further degree Now then as I conceiue of it sinne is crucified when we make our natures smart for it so repenting of our sinne as we allow no sinne for to crucifie a man is to leaue no member free prouided that we be sure that the old man be so pierced that he will die of it though he be not presently dead Yee The persons are indefinitely set down to note that it is a duty required of all sorts of men to put off the old man and this worke it is required of great men of learned men of wise men of young men in a word of all men without exception The vses follow Vse And first we may here informe our selues concerning the necessitie of mortification there is in vs such corruption of nature and such works of corruption as if they be not mortified they will certainely mortifie vs. Secondly here may be collected matter of confutation and that of Popish antiquity for euery man carries that about with him that may prooue that a thing may be ancient and yet vile Thirdly how can the most of vs escape but the reproofes of God must needs fall vpon vs for euery man looks to the mending of his house and his lands and his apparell c. but who lookes to the mending of his nature euery man hath courage to put away an euill seruant and an adulterous wife but where are the people that will resolutely set vpon the diuorce of sinne men may be deceiued but the truth of God will remaine vnchangeable if we haue not put off the old man with his deceiueable affections and workes we haue not after all this hearing learned Christ as the truth is in him f Eph. 4.22.23 but when I speake of putting of I meane not that sinne should be put off as men put off their garments with a purpose to put them on againe after a certaine time VERS 10. And haue put on the new man which is renued in knowledge after the Image of him that created him IN this verse is contained the second reason to inforce mortification taken from their new estate in grace The reason in it selfe intreats of the new birth and describes it by shewing
consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visite mee with thy saluation that I may see the felicitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ Now if any shall aske who they are that may be sure of their election Who may be sure they are elect I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should bee with much affliction h 1 Thes 5.6 And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first Motiue Holie They are holy diuers waies For they are holy 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture m Deut. 7.6 Isa 4.4 I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeauors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man be sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
giue this wide doore of vtterance to their Teachers Before I passe from the matter hee prayâ—â— for I must note a doctrine lies secretly lodged within the same wee may finde in the end of this verse that the Apostle was in prison and yet he doth not 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 libertie of his ministerie in respect of vtterance then it is to want the libertie 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 Fiue things stop the mouthes of Gods Ministers 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 he 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 a persecutor 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 enioyed 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 ordinary but extraordinary 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 Hovv Christ is a mysterie to 6. sorts of men to the Iewes to Heretikes to Papists to carnall men yea to godly men It is a mysterie to the Gentiles 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 Heretikes 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 wayes Christ a mysterie 5 vvaies 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 The Gospell hidden fiue vvayes 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 The Gospell hidden from the vvicked diuersly 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
persons excommunicate witches and such like diabolicall practisers Hypocrites Apostataes the vnmercifull troopes of the ignorant besides the swarmes of vicious liuers and prophane persons such as are swearers drunkards filthy persons of all kindes liers vsurers raylers and such like workers of iniquitie Why Sathans vvorking is not perceiued by vvicked men It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are already in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinnefull courses senselesse and secure Vses The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the Diuels the Diuels are their masters and rule ouer them as effectually as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not dare to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate bee in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victory expressed in three degrees He spoyled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword m Esay 27.1 Hee reproueth them and rebuketh them n Zach. 3.1.2.3 hee casteth them downe like lightning o Luk. 10.20 He breakes their head p Gen. 3 15. yea and sometimes treades them downe vnder the feete of his Saints q Rom. 16.20 making them in many tentations and tribulations more then conquerors r Râ—m 8.34 pulling downe their strong holds which they had within Å¿ 2 Cor. 10.4 when they compasse the righteous with their tentations hee euer openeth a doore for issue and deliuereth the righteous t 2 Pet. 2.9 sending succours u Heb. 2.18 and making his seruants often to lead Sathan captiue He spoyled them by taking from them the soules * Acts 26.18 of the righteous which they possessed as their booty he spoiled them by loosing the workes of Satan x 1 Ioh. 3.8 he spoiled them by taking from them altogether the power they had ouer death y Heb. 2.14 so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the Saints in this life z Ioh. 16.11 but the Saints shall also sit vpon them to iudge them at the last day a 1 Cor. 6.3 Vses And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely apply it And withall it may encourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will bee casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill dayes so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first hee hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cels of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the Gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romans did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them to be for examples and that three wayes 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2 Pet. 4.5 Iud. 9. The vse may be for increase of consolation Vse wee see Christ will neuer cease till he hath finished this victorie Why should wee then faile through vnbeleefe or faint in the resisting of the deuill The Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waywardnesse may be reproued that cannot abide to heare talke of the deuill or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victorie The word rendred openly signifieth sometimes eminently b Joh. 7.4 sometimes without authoritie c Act. 4.29 sometimes with confidence and vndaunted resolution with assurance or plerophorie d 1 Ioh. 5.14 sometimes with plainenesse and euidence e Ioh 16 25.29 sometimes with libertie f â— Tim. 3.13 But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victorie This triumph was first begunne in the resurrection and ascension of Christ g Eph. 4.7 2. It was continued in the publication of the Gospell h 2 Cor. 2.14 which is newes of victorie and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the word praier and holy liuing this chariot is followed with the applause of Angels and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the
spirit of God and the effect of all is a heart inspired with heauenly ioyes and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfected in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and deuils Now for vse of this Vse what iust cause is there to take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the deuill still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the deuill then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate oh then let it be the praier of euery godly man daily to God as Psal 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walke worthy of such a victorie yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthy tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principalities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the Greeke and in the most Interpreters and this in himselfe either it notes his mysticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victorie for vs there was none other able to stand in the field against the aduersarie there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to stand in this battell of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holiday or of the new Moone or of the Sabboth dayes 17. Which are but a shadow of things to come but the body is in Christ HItherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publikely laid downe in the first Councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laid downe that the Apostle after giues order to the Church that those ceremonies should neuer be vsed nor any other deuices but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meats and drinkes and the obseruation of times concerning which hee writes more sharply Gal. 3.1.3 4.10 5.9 6.12 In the Law there were three sorts of meats that legally were required 1. The meat offerings 2. The shew bread 3. The cleane beasts The meat offering was a type of Christ our nourishment The shew bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the cud and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meats is taken away 1 Tim. 4.1.2.3.4 The difference of times in the Law is here said to be threefold of dayes of moneths of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holiday but in diuers senses some say in part of an holiday that is in partition of a festiuall day from a not festiuall day as well in dayes as in moneths or Sabboths Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holiday that is in that part of them which concernes dayes c. But it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first dayes of euery moneth Or of Sabboth dayes There were diuers sorts of Sabboths of dayes of yeeres or seuens of yeeres The Sabboths of dayes were either morall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabboths were either more solemne such as were the three great feasts Passeouer Pentecost tabernacles or lesse solemne such as were the feasts of blowing the trumpets a Leuit. 23.24 and the feast of expiation b Leuit. 16.32 33.34 The Sabboth of yeeres was euery seuenth yeere c Leuit. 25.4.5.6 to 11. The Sabboth of seuens of yeeres was the Iubile which returned euery fiftie yeeres We see here then that the Apostle shewes that wee are deliuered from the bondage of the obseruation as before of meats so now of Sabboths Obiect But is the Sabboth day that was morall abrogated Sol. No the Apostle speakes here of the ceremoniall Law not of the morall and of ceremoniall Sabboths not of the morall Sabboth the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may be referred either to Gods children or to false teachers In the first sense it is thus Let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incurre iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shadowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this vnauoidable argument These ceremonies are but shadowes of that substance which now we haue and therefore it is a foolish thing to striue about the shadow when we haue the substance Ceremonies were shadowes in diuers respects