we respect the manner of preaching 3. if we respect the suffering that followes preaching 4. if we respect the efficacie of preaching For the first Paul may be said to fulfill the word in that he doth preach as he was by his commission appointed he was charged by God to preach and in obedience to Gods word or will hee did preach it It is not enough for Ministers to receiue commission to preach but they must fulfill it and therefore woe to those Loyterers and Non-residents that care more to fill their barnes then to fulfill their ministration For the second Ministers are said to fulfill the word when they execute their Commission in a due manner and this they doe first when they preach with all diligence secondly when they hold out to the end not taking paines for a Sermon or two or a yeere or two till they can get preferment but with all constancie perseuering in the labour and worke of their Ministry till their course be ended and the fight finished thirdly when they reueale all the counsell of God that is needfull for their hearers thus Paul fulfilled the word Acts 20.18 Thirdly Ministers fulfill the Word by afflictions for thereby they confirme the hearts of their hearers as also thereby is fulfilled vpon them that which is in Scripture so oft fore-told should befall the faithfull dispensers of the word Quest. Can all Ministers shew their bonds for the Gospell Ans. Nay some can shew the liuings they haue lewdly gotten their ease their dignities their resisting of the word faithfully taught by others the disgraces they haue cast vpon their Brethren but alas their paynes or sufferings may easily be reckoned But woe vnto them for for all the euill they haue done they haue brought euill vpon their owne soules the Lord Iesus shall consume them with the breath of his comming Lastly in respect of the efficacie of the word it is fulfilled by them for many great things threatned or promised in the word were to be accomplished by them some extraordinary some ordinary The extraordinary were bound to certaine times such as were heretofore the calling of the Gentiles and the induration or obstinacie of the Iewes and such as are now in doing or to be done as the reclayming of the world by the euerlasting Gospell the downefall of Antichrist and the gathering of the Iewes These things haue beene promised in the word and haue are and shall be wonderfully fulfilled by the ministry of preachers The Ordinary are fulfilled in the Church at all times and thus the Word is fulfilled in the elect and in the reprobate In the elect Ministers fulfill the Word 1. In conuerting those by the word which were fore-ordained of God 2. In conueying Christ to their soules so as the word is not a bare history of the merit and grace of Christ but is fulfilled in the application of Christ Rom. 8.4 3. By diuiding the word amongst them as the food of their soules to preserue them 4. The application of the Promises which are effectually in the Minister fulfilled in the hearts of the hearers Lastly in causing the Elect to fulfill the word both in obeying the Word and in perseuering in the doctrine to the end In the Reprobate they fulfill the word 1. In hardening them 2 Cor. 2.15 2. By making them inexcusable by illumination 3. In occasioning many sinnes through their owne wilfull corruption Rom. 7.8 4. In slaying them or by sentence cutting them off Esay 11.3 Mat. 16.16 2 Cor. 10.6 The Vse of all this is 1. To shew the necessitie of continuall preaching seeing by it the word must be fulfilled many are still to be conuerted and all to be comâ—orted directed strengthened reproued c. 2. To iustifie the continuall trauaile of faithfull Ministers that will neuer giue ouer to exhort reproue conuince c. They are enioyned to see the word of God fulfilled and therefore no wonder though they will not let men rest in their sinne and securitie 3. To teach vs in all temptations or afflictions to run to the word preached for thereby God will certainly performe all needfull consolation or direction or humiliation 4. To informe Ministers that they must adde indefatigable paines since so much is to be fulfilled by them 5. To admonish stubborne sinners to take heed of prouoking God for if the word may not be fulfilled in their saluation it shall be fulfilled in their induration Verse 26. Which is the Mystery hid since the world began and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellency of the Gospell which is here described in foure things 1. By the nature of it a Mistery 2. By the antiquitie of it since the world began or from ages and generations 3. By the time of the full reuelation of it viz. Now in the new world by Christ 4. By the persons to whom it is reuealed viz. the Saints The Mistery The Gospell is a great Mysterie a hidden Mysterie hidden in God because it was a secret in the purpose and grace of the Father before the world beganne Hidden in Christ because he was that store-house in which the Father laid vp all his treasures that concerne mans life and immortalitie and because he was the meritorious cause of all our happines Hidden in the Word because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowels of which flow the comforts of the Gospell to the Church Hidden also in the darke shadows of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as hee acknowledged his happines by the Couenant of works Hidden from the Gentiles many hundred yeares while they serued dumbe Idols and had not the Sunne of righteousnesse shining among them Hidden from the Iewes in part and comparatiuely because in a manner all the Iewes were ignorant of the manner of Christs Kingdome and of the calling of the Gentiles and such like comparatiuely in respect of vs they had the light of a Candle but wee haue the light of the Sunne and therefore Iohn is said to be least in the Kingdome of God Hidden from the naturall man still who cannot perceiue the spirituall things of God no though otherwise hee abound with wit and learning Hidden also from the very faithfull comparatiuely in respect of what they shall know in the kingdome of glory and in respect of the differences of degrees among themselues now Quest. But why is the doctrine of mans happinesse so obscure to many euen in the Church in these dayes Ans. Man is by nature couered with the vaile of originall blindnesse and besides hee is bewitched with the deceitfulnesse of his actuall sinnes the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he
Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in thâ— first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10 11. The Doctrine of Faith he expresseth two wayes first by Proposition secondly by Exhortation In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation of the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therein hee both perswades and disswades hee perswades by many strong and mouing Reasons to an holy endeauour to continue and perseuere with all Christian firmnesse of resolution both in the Faith and Hope was already begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the false Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. vers 8. then secondly hee confirmes it by diuers Reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophy vers 18.19 and against Traditions vers 20. and so to the end of that Chapter Thus of the second part Thirdly in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contayned in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands ver 19. of Children vers 20. of Parents v. 21. of Seruants vers 22.23.24.25 and of Maisters Chap. 4. vers 1. The Epilogue or Conclusion contaynes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first he makes enterance by a narration of his care to know their estate and to informe them of his To which purpose he sendeth and prayseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required in them Of the first sort he signifies the Salutations of sixe men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne eyther the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17. And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analasis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proaeme is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contayned in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the Salutation it selfe The Persons saluting are two the Author of the Epistle and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and commend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplyfied by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are discribed first by the place of their abode and so they are the Citizens and Inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord IESVS CHRIST Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what hee did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwayes that is constantly from day to day Now in the Verses that follow he expounds and opens this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer vers 9.10.11 In the Thankesgiuing hee shewes for what hee gaue thankes which hee referres to two heads 1. their Graces 2. secondly the Meanes by
who is mentioned Ch. 4.17 and that Epaphras one that was borne amongst them being instructed by Paul was sent thither to build them vp further For the second the Occasion of this Epistle was this After that there was a Church here gathered by the power of the Gospell Sathan after his wonted manner stirred vp corrupt teachers who by crosse and contrary teaching did mightily labour to disgrace the Ministerie and hinder the efficacie of the doctrine of their faithfull Minister these men taught Philosophicall Positions and vaine Speculations vrged the Ceremonies of the Iewes and brought in praying to Angels and such like infectious stuffe Epaphras herevpon being oppressed with the madnesse and fury of thâ—se Impes of Sathan resorts to Paul who lay in prison at Rome and acquainting him with the state of the Church procures him to write this Epistle Thirdly the Treatise it selfe stands of fiue parts first an Exordium ch 1. to v. 12. Secondly a Proposition liuely expressing the doctrine of Christ and his Kingdome from v. 12. to the 23. Thirdly an Exhortation containing a perswasion from v. 23. of ch 1. to v. 8. of ch 2. and a disswasion from v. 8. of ch 2. to the end of ch 2. Fourthly an institution of manners giuing rules first in generall ch 3.1 to 18. secondly in speciall from v. 18. of ch 3. to v. 2. of ch 4. And lastly a Conclusion from v. 2. of ch 4. to the end Or briefely thus setting aside the Entrance and the Conâ—lusion the Apostle entreates of matters of Faith in the first two Chapters and of matters of Life in the two last And thus in generall of the whole Epistle with the persons to whom and the occasion thereof The first part of the Epistle is the Exordium and it stands of two members a Salutation and a Preface The Salutation ver 1.2 and the Preface from vers 3. to the 12. In the Salutation I consider three things first the persons saluting secondly the persons saluted thirdly the Salutation it selfe The Persons saluting are an Apostle and an Euangelist the Apostle is described by his Name PAVL by his Office an Apostle by the principall eâ—â—icient that preferred him to that office and both appointed him his seruice and protected him in it viz. IESVS CHRIST and lastly by the impulsiue cause viz. the will of God The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother First of the words that describe the Apostle and heare first the meaning of them and then the Doctrines to be obserued out of them Paul The Apostle at his Circumcision was called Saul For being of the Tribe of Beniamin it seemes the men of that Tribe did in honour of their King Saul who was the first of all the Kings of Israel and by a kinde of emulation to retaine the first glory of their Tribe more respecting the outward honour of Saul in that hee was a King then the curse of God in his reiection did vse to giue the name of Saul to their Children very often as a name of great honour And not vnfitly did this name light vpon this Beniamite both if wee regard him as hee was before his calling or after before his calling as the olde Saul persecuted Dauid so did this yongling Saul comming freshly out of the mint of a Pharise persecute Christ who came of Dauid And after his calling as it was said of olde Saul by way of Prouerbe Is Saul also among the Prophets So may it be said of this Saul by way of honour Saul is among the Apostles and that not the least of the Apostles for hee laboured more abundantly then they all Concerning this other name PAVL Writers are diuersly minded Some thinke that thirteene yeeres after Christ by the condict of the Apostles he receiued both his Apostleship ouer the Gentiles and this name Others thinke that hee tooke vnto himselfe this name of Paulus to professe himselfe the least of all Apostles Others thinke the name was giuen him for some eminent prayse of some qualitie or action as Peter was called Cephas and Iames and Iohn called Boanarges and Iacob called Israel Some thinke he had two names as Salomon was called also Iedidiah and Mathew called Leui and these should seeme to be giuen by his Parents to professe his interest amongst both Iewes and Romanes Among Iewes by the Hebrew name Saul and among the Romanes by the Latine name Paulus Some thinke it is but the varying of the language as Iohn Iothanan Iehar and Iohannes all are but differing in seuerall languages Lastly it is most likely hee was called Paul for memory of the first spoyles hee brought into the Church of Christ not the head but the heart of Sergius Paulus that noble Romane and this is more probable because in all the Chapters before hee is neuer called Paul Apostle This word in the generall signification importeth one that is sent and so Epiphroditus is called an Apostle but the Etimologie of the word is larger then the vsuall application of it for it is vsually giuen to the twelue principall Disciples and to Paul and Barnabas and so it is vsed as a tearme of distinction from other Church-Officers for they had their Widdowes for the sicke Deacons for the poore Doctors for instruction Pastors for exhortation and these were standing and ordinary Officers Now there were extraordinarie viz. Apostles and Euangelists the Apostles were men immediately called by Christ and had generall charge ouer all the Churches for planting and gouerning them the Euangelists were called most by the Apostles and sent with spirituall charge whither the Apostles saw most conuenient Iesus Christ. These title giuen to the Messias are not in vaine vsed or ioyned together for by these names both his Office and his Worke are described In the one name CHRIST shewing what he vndertooke to be in the othâ—r shewing what hee was viz. IESVS a Sauiour the one Name viz. IESVS an Hebrew word is for the Iewes and the other Name CHRIST a Greeke word is for the Gentiles the one shewing that hee was God for besides mee there is no Sauiour the other shewing that he was Man viz. Christ the annoynted For in respect of his humane nature is this annoynting with graces or gifts attributed to Christ. Againe Christs were of two sorts viz. false Christs Mat. 24. and true Christs the true were eyther Typicall and so the Prophets Priests and Kings were annoynted hence in the Psalme Touch not my Christs c. or Essentiall and so onely the Sonne of Mary By the will of God These words are expounded Gal. 1.1 where hee is said to be an Apostle not of men as Princes send ciuill Embassadours or as the Iewes sent false Apostles nor by men as Timothy Titus Luke c. who were ordayned by man and as Titus did ordaine Elders Or else not by the
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
Commendation paines or instruction of any man Thus farre of the meaning of the words The Doctrines follow Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may proue a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke In a word a persecuter as wee see here may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despayre of any but to continue to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to wayâ—e vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the Spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sinnes and a healing of their errors and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sinnes of Gods Seruants But if thou obserue these foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend and nourish thy selfe in a sinfull course Secondly if thou alledge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of GOD as reproofes eyther publike or priuate Fourthly when thou dost aswell vrge vpon thy selfe the necessitie of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort be applyed as hee himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth in the entrance of the Epistle insinuate himselfe into their respects by setting downe the authoritie and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so little by the doctrine they so ordinarily heare And the caâ—se is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministerie Againe it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for though men beleeue thee not in thy slanders yet it is the propertie of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawfull and holy endeauours the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can doe no good with their doctrine they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ. Lastly here may be obserued that he that will beare rule ouer other mens consciences must be an Apostle lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them maâ—â—er-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ. No knowledge can be auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And hee doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angels By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into his order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling then it stands thee vpon to discharge the duties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the Kingdome of God and the righteousnesse thereof and therefore hee neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that doe befall vs and to be content
say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall 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 direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. 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 we thirdly wee must loue them for their profit and good not for our owne and lastly we 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 prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast 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 wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts 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 Religious Loue seeketh not his owne things 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 Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery 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 neyther 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 in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
them Let such pray seldome as thinke they owe God no Sacrifice or receiue no blessings from God or care not for knowledge or finde no infirmities in themselues or haue no crosses or need no blessing vpon their callings and labours but let all that feare God stirre vp themselues to pray without ceasing because God requires it and hath made gracious promises because they finde daily necessities and may hereby exercise their faith and shew their loue to God and to others after the example of the Saints and by the motion of the Spirit of Adoption which will not be idle in them Thus of the Affirmation The Declaration followes That yee might be fulfilled with the knowledge of his will in all Wisedome and spirituall vnderstanding that ye might walke c. In this Declaration hee describeth the knowledge hee prayes for by fiue things 1 By the Obiect of it The will of God 2 By the Parts Wisedome and Vnderstanding 3 By the End That yee might walke c. Vers. 10. 4 By the Cause His glorious power Vers. 11. 5 By the Effects Patience Long-suffering Ioyfulnesse The Obiect is described in these words fulfilled with knowledge of his Will And here is 1. the Obiect it selfe Will of God 2. the Meanes of apprehension viz. Knowledge 3. the Measure filled with it Of his Will Will is a proprietie in God Proprieties in God are eyther Personall or Essentiall the Proprieties of the Person are such as these in the Father to beget and send forth of the Sonne to be begotten and sent forth and of the holy Ghost to proceede the Proprieties of the Essence are of two sorts some note the Essence as they say à priori and these are such Proprieties as are incommunicable that is are so in God as they are in no Creature as Infinitenesse and Simplicitie free from all mixture parts or composition some note out the Essence à posteriori and these are such as are first and principally in God but in the second place communicable to the Creature and of this sort are Power Wisedome and Will in God The will of God is eyther The Will of Gods good pleasure or The Will of his pleasure The Will of Gods good pleasure is in things where the effect is good The Will of his pleasure is in things where the effect is euill and so he wils in respect of the end but not in respect of the meanes to the end as Sinne and some Miseries The Will of Gods good pleasure is here meant and this is secret or reuealed The reuealed Will is here meant The reuealed Will of God is of foure sorts It is 1. His determining Will concerning vs what shall become of vs 2. His prescribing Will where hee requires eyther Odedience and this is reuealed in the Law or Faith and Repentance and so it is reuealed in the Gospell 3. His approuing Will and that is that Will by which hee graciously accepts and tenderly regardeth those that come to him in Faith and Repentance 4. His disposing Will and this is the Will of his prouidence The prescribing Will of God is wholy reuealed the other three but in part and by consequent Thus of the Will of God Knowledge This is the Grace by which the Will of God is apprehended The originall word is three wayes accepted Sometimes for Knowledge so ordinarily Sometimes for Acknowledgement as it is translated in these places Luke 1.4 1 Cor. 16.18 2 Cor. 6.9 Sometimes for Knowing againe All three sences may be here well considered off First of knowing Gods Will. Here I consider three things first what we must know secondly why or the motiues to perswade to seeke for knowledge thirdly the meanes to be vsed thereunto For the first wee must know that God doth approue of vs in Christ the approuing will And this is so necessary that our hearts can neuer be rid of the occasion of feare of our Reprobation till wee doe know it Secondly wee must know what God hath determined of vs his determining will To this end hath God giuen vs his Word and Spirit that wee might know what hee hath prepared for vs if wee loue him Thirdly we must labour to know what hee requireth of vs his prescribing will It is said of Dauid Acts 13.22 that hee did all the wils of God and so should we also labour to know and by practise expresse the power of all Gods wils and the rather seeing we haue fulfilled not the will but the wils of the flesh from time to time For the second there are many things might inflame vs to the desire of knowledge For this is the glory of Gods Elect not riches not strength not carnall wit It is the singular gift of Gods grace and speciall portion of his Chosen It is a great sinne and grieuous curse to want it but a damned plague to contemne it Knowledge Why it is more excellent then all things all but losse and dung in comparison of it Without it Zeale is little worth and Sacrifice is in vaine What shall I say This is eternall life to know God and whom he hath sent Iesus Christ Thirdly what must wee doe that wee may attaine to the knowledge of Gods will I answere First we must get to be true members of Christ for No man knoweth the Father but the Sonne and they to whom the Sonne reuealeth him Secondly we must conscionably practise what we doe already know by the light of Nature or generall light of Religion and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledge Thirdly men neuer soundly prosper in the attainment of sauing knowledge till they haue beene in the furnace of affliction of Conscience after men haue beene wounded in spirit and their hearts smitten within them they will then know and endeauour themselues to know But this Question may be excellently answered out of two places of the Apostle Paul First in the 12. of the Rom. 1.2.3 The Apostle shewes that a man must doe fiue things if hee would know what the good and acceptable and perfect will of God is First hee must deuote himselfe to a religious course of life this hee cals sacrificing of our selues to God Vers. 1. Secondly hee must no more follow the fashions of the world Thirdly hee must by prayer and the vse of all the meanes repent for the sinnes of his minde and get a new minde to put his knowledge in Ver. 2. Fourthly hee must be prouing and trying often examining himselfe and trying his euidence concerning the faith of Gods good will to him as the hope of his glory Vers. 2. Fiftly hee must not be ouer-curious to prie into such knowledges as concerne him not but be wise to sobrietie labouring especially by hearing and practise to get within compasse of the knowledge of his owne Iustification Sanctification
is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect But a man can neuer obserue the rules of holinesse required in the word and vrged vpon men by preaching Sol. The word doth not onely shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers. 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt vvith God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers. 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this poynt and be wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely dye eternally Vers. 32.33.34.35 Thus of Contemplatiue Knowledge Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise I take it that Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the prioritie and precedencie of things in practise shee tels what must be first done and chiefely and thus shee giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paynes to come 3 That God 〈…〉 before man whether it be other men or thy selfe thus it is wisedom◠〈◊〉 let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lyeth before thee and are contrary one to another thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst he may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all 7 That in duties to men wee first regard to practise the duties of the fift Commandement Secondly concerning behauiour Wisedome bindes the Heart the Tongue the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue 3 That wee grow in Meeknesse as wee grow in knowledge and that we be wise to sobrietie desiring the knowledge onely that can profit vs 4 That wee rest not till wee be clearely resolued in Religion Gods Loue and our owne Saluation 5 That the feare of God throughout all our whole life be our chiefe treasure Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake eyther to God or men 2 That wee doe not so much as whisper against the Lords Annoynted 3 That we presume not to come neare the sacred Name of God to take it vp in vaine 4 That we censure not the iust nor iustifie and defend the wicked It is not safe for the Prince to smite with the tongue the meanest seruant of God 5 That wee answere not a matter before we heare it 6 That we iudge nothing before the time and speake euill of no man but be soft shewing all meekenesse to all men 7 That wee seeke a due season for good words Thirdly in binding the conuersation to the good behauiour she chargeth 1 That men walke exactly accurately precisely it is translated circumspectly 2 That with all delight men set their hearts to keepe Gods Commandements and doe them and by good conuersation men shew their workes 3 That men meddle with their owne businesse 4 That profit and pleasure giue place to godlinesse 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any 6 That wee feare and depart from euill before the crosse come it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD vvhiles the curse hangs in the threatning though it come not yet into execution 7 There is a speciall wisedome in knowing how to giue place to the time so farre as may stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge 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 IN these words the end of Knowledge is at large set downe to this end wee should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the stirring vp of good fruits vnto eternall life in the saluation of our owne soules Neyther doth hee thinke it enough for those that haue by the Gospell gayned much knowledge to doe good or liue well but they must rayse their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attayned hee answeres in the end of the Verse when hee saith increasing in the knowledge of God The Doctrine out of the whole Verse is
sorts of sinnes 3. If it preuayle 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 we must view his workes 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 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 3. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that we must be strengthened in Grace before wee can be filled with Knowledge till Grace preuayle euill motions 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 strengthened with all might some are feeble in the Knowledge and Grace of God There are strong Christians and weake infants and men of riper age It is profitable more exactly to consider of both and in the weake Christian I consider 1. Who are weake 2. What helpes to make them strong in the might of God For the better vnderstanding of the first I propound three things 1 What the Infant or weake Christian wanteth by which hee discouers his weakenesse 2. What he hath notwithstanding his wants 3. The happinesse of his estate though he be weake They are but Babes and Infants in Grace 1. That know not the loue of Christ with particular distinct and full assurance 2. That are not able to practise the more strong purging duties of mortification 3. That serue any passion and vnruly affection 4. That are vnsetled in the way of life and tost with the winde of contrary doctrine 5. That sticke at acknowledgement and dare not stand out to the profession of the truth 6. That cannot digest some truths of God as being strong meate and in their account hard sayings 7. That are inexpert and vnskilfull in the word of righteousnesse especially if they be ignorant in the principles other signes may be gathered from the contrary estate of the strong Christian afterwards 2 Yet the weakest Christian whatsoeuer hee wants hath these things 1. Hee discernes the season of Grace and the day of his peace and redemption which the wise-men of the world doe not 2. Though in his owne account hee can doe but little for the truth yet hee will be sure to doe nothing against the truth if hee may know it 3. Hee is not in the flesh hee is more then a naturall man hee is borne againe 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word 5. He beleeues whiles hee struggles with vnbeliefe 6. The strong man armed which is the Diuell is so cast out by Christ that hee preuayles not as he was wont 7 He can deny his reason pleasures profits and beloued sinnes and take vp his crosse in sâ—me measure Lastly such a dore may be opened to them that haue little strength as no man can shut and such courage they may haue that they will sticke to the word and keepe it as their best treasure whatsoeuer they lose and by no meanes be induced to deny Christ and his Name 3 His case is happy though weake for hee hath such a High Priest and Sauiour as knowes how to haue compassion on the ignorant and is touched with a feeling of his inâ—irmities and hath wrought the reconciliation of all his brethren and was tempted himselfe and therefore will succour the weake when hee is tempted and will see to it that more shall not be laid vpon him then he is able to beare it being his charge and office to prouide that the bruised Reede be not broken or the smoaking Flaxe quenched till iudgement be brought forth vnto victory And at all times the weakest Christian may goe bolâ—ly to the throne of Grace and obtaine mercy to helpe in time of neede The helpes for strenâ—â—ening of the weake are of two sorts some without vs some to be vsâ—d by vs. Without vs there are many things that may strengthen and incourage and animate the weake 1. There is proposed a glorious inheritance to them that ouercome 2. We haue the example of all the Saints 3. We haue a strong and sure foundation 4. We haue a strong God and his power is engaged to exercise it selfe in our weaknesse and to keepe vs vnto saluation without falling till hee present vs faultlesse before the presence of his glory 5. Wee haue a strong word of God able to build vs vp and make vs wise and saue our soules as being Gods Arme and mightie instrument of his power 6. The spirit of God is a Spirit as of Grace so of Power and helpeth the weake as in Prayer so in euery Dutie and grace 7. Wee haue a strong Sauiour Christ doth strengthen and incourage the Christian three wayes first by his owne example becomming a patterne to vs to follow secondly by application for vnto all that lay hold on him by Faith â—ee is a Priest after the power of endlesse life the Wiâ—edome of God and the Power of God thirdly by operation for hee hath borne our infirmities by his owne offering hee hath and doth consecrate and make perfect our persons and workes in Gods sight he doth vnite vs to the Father hee giues vs his Fathers glory both in that he giues vs such Graces as will bring to glory and in that he giues vs credit where himselfe and the Father are in credit Thus of the helpes without vs. If any aske in the second place what we must doe that wee may be strengthened I answere 1. Wee must pray for Knowledge and Faith to discerne and beleeue Gods power and promise Ephes. 1. â— 8. c. Aâ—d in the fourth of that Epistle there are fiue things more to be done â—hat wee may attayne to a ripe age in Christ first wee must subiect our selues to be taught and wrought vpon by such Teachers as are set ouer vs by Christ. 2. We must resolue and settle our selues in the doctrine of the foundation and the Principles of truth that wee be not tossed to and fro with euery winde 3. Wee must so be satisfied with the voyce of Christ in our Teachers that wee cast aside all respects of the voyce of strangers not opening our eares willingly to the sleights
seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwayes a good fight and continue constant and vnmoueable and if Christ lead vs into his Chambers of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwayes Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worship and bow downe let him serue with all reuerence and heare without all hardnes of heart let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest. Why is it called the Kingdome of the Sonne rather then of the Father Ans. Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from Christ and no man commeth to the Father but by Christ. Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued as Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that Nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be sure to preserue vs. That himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee deny any thing seeing neuer can ought be so precious but that with Christ he will willingly giue it Verse 14 In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. how wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. That is the Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man hee onely was deputed hereunto hee onely it is that is the first borne the brother and the kinsman Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be eyther by proprietie or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before we can be pardoned it is a vaine thing to alledge that Christ dyed for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let goe his hold wee must be in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest. How could the obedience and sufferings of one man serue to redeeme so many men Ans. It is sufficient because he did all willingly because also he was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalites dreame Haue Quest. Had not the Fathers before Christ redemption in him as well as wee Ans. They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to be the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many wayes as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings There haue beene in former times foure wayes of Redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should be changed for vs Thirdly by violent Ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice. Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ and by this price wee may see how hatefull a thing sinne is in Gods sight and we may
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmity aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquity is found worthy to be hated Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded A Question may be asked how it comes to passe that men haue so little sence of their misery and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their misery Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Here are two things 1. the Nature of Christ 2. the Sufferings of Christ. But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israell a foolish Couer As for Death and Hell men are at a point they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ. He must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternitie Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
a subiection to all the ordinances of CHRIST Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight At the first sight I should encline to vnderstand these words eyther of Iustification or our consumate holinesse at the day of iudgement but that the sway of interpreters force me to expound them of Sanctification It is greatly to be weighed that a man in this life should be heresaid to be holy vnblameable and vnreproueable or as the other Translation hath it without fault in his sight For the better conceiuing of it wee must compare with these words other Scripture wherein is giuen vnto the godly that they haue cleane hands and a pure heart Psal. 24.4 that they are pure Prou. 21.8 vpright in heart Psal. 97.11 sanctified throughout 1 Thes. 5.23 perfect or vndefiled in their way Psal. 119.1 perfect 2 Cor. 13.11 Phil. 3.15 Matth. 5.48 faultlesse Iud. 24. without spot and blamelesse 1 Pet. 3.14 walking in all Gods wayes 1 King 8.58 and that they keepe Gods couenant Psal. 25.10 78.8.10 132.22 Thus Noah is said to be perfect Gen. 6.9 Ezekiah walked before God with a perfect heart Esa. 38. Dauids heart was perfect 1 King 11.4 Zachariah and Elizabeth were both righteous before God and walking in all the commandements of the Lord blamelesse Luke 1.6 The question is how those sayings should be true and in what sence they are ment And for the clearing of the doubt the way is not simply to reiect the propositions as impious and vntrue and hereticall as some ignorant and malicious persons doe but seeing they are the sacred words of Scripture to consider what it is may be attained and what God requires of vs. To thinke with the Papists or Anabaptists that any mortall man can performe the obedience required in the morall Law perfectly so as neuer to commit sinne against the Law is a most blasphemous detestable and cursed opinion for there is no man that sinneth not the best of the Saints haue had their thousands of sinnes But those places are to be vnderstood of the righteousnesse of the Christian as hee is considered to be vnder the couenant of grace and the Gospell not of legall perfection but of an Euangelicall innocency and vprightnesse Not as their workes are in themselues but comparatiuely eyther with the workes of wicked men or as they are in their desire and endeauour and as they are presented in the intercession of Christ who couers the imperfectâ—ons that cleaue to the workes of the faithfull Sometimes the faithfull are said to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that weâ— see what a Christian in this life may attaine vnto the rigour of the Law being taken away in the couenant of grace and the imperfections of his workes and fraâ—ltie being couered in Christs intercession Holy This word Holy is the generall and comprehends the other two For holinesse is eyther internall and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or externall and so it is exprest in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnreproueable Holinesse is giuen to God and so essentially to the spirit of God and so effectiuely because it workes it in others to Christ as hee deriues it by influence to his members To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull to the Prophets as Teachers of holinesse to the Scriptures as the rule of holinesse to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ. Concerning holinesse of heart and life in generall there are here foure things to be noted 1. The necessitie of it we can neuer be reconciled or glorified without it Tit. 2.12.13 2. The difficultie of it lesse then the power of Christ crucified cannot make men lead a holy life 3. the meritorious cause of it holinesse is merited by Christ as well as saluation 4. The order men must first be reconciled to God before they can get holy grace or lead a holy life Vnblameable Christian perfection hath two things in it First vprightnesse of heart noted by this word Secondly vprightnesse of life noted by the word following Internall perfection or holinesse must haue these things in it First the staine of former sinnes must be washed away with the teares of repentance Secondly the inward worship of God must be set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholy ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must be in vs an assurance of Gods fauor 4. There must be a freedome from preuailing euils in the mind or affections as ignorance wicked thoughts errours in the affections or impatiencie lust seruile feare of men malice c. 5. Hypocrisie must not raigne our desire must be more to be good then to seeme so 6. Our whole heart must be set vpon Gods whole Lawe to haue respect vnto all Gods Commandements God abhorres a diuided heart a double heart 7. The minde must be set vpon heauenly things and conuerse in heauen Where these things are happily attained vnto there the heart is vpright whatsoeuer defects or infirmities be in it these things are different in Christians in the degrees for there is an infancy and weaknesse in sanctification as well as Faith The signes of an vpright heart are these first it desires perfection secondly it will not cease well-doing for crosses thirdly it will serue God though alone fourthly it will not follow the eye it is not sensuall fiftly it reioyceth in the loue of CHRIST aboue all things sixtly It will smite for lesser sinnes as Dauids did 2 Sam. 24. seauenthly it is constant That we may attaine an vpright and vnblameable heart in generall wee must get a new heart in particular 1. wee must by mortification circumcise our hearts 2. we must get Gods Law written in our hearts 3. we must seeke and loue puritie of heart 4. we must keepe our hearts with all diligence lastly wee must walke before God Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart Secondly a pure heart is one of the clearest signes of a blessed man Thirdly God searcheth to finde what mens hearts are as well as what their liues are Fourthly the eyes of the Lord behold all the earth to shew himselfe strong with all them that are of a perfect heart Fiftly light is sowen for the righteous and ioy for the vpright in hart Lastly the whole 125. Psalme incites hereunto
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 they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt 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 and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuiâ—ing how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt reachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God and so they fight by complayning against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemie in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath been the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ. There might be great cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their own persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints aswell as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely tryall of our true loue to the brethren if we can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor cold That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simply dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee here further noted 1. That we haue the profit of the prayers and holy indeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainly it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much griefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ. In the beginning of this verse is conteined the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Diuell can fetch booties euen out of the temple of Christ. 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke their 's not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and liberty on earth to winne Proselites to their religion There haue alwaies beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit So that vaine deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternity or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinarie course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers We may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarches before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuity the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the law by word of mouth this Law by word of mouth is the Cabalisticall Theologie a Diuinity so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare
conscience of And first in the heart there is inward fretting and that passion that discouers it selfe by outward signes and that inueterate anger called malice these you must make conscience of Besides in the tongue there are three vices you must also auoide viz. cursed speaking filthie speaking and lying There are three weightie considerations should moue you thereunto First when you repent of sin you professe to put off the old man and his workes this old man is the old Tempter of your natures and his workes are such as these sore-mentioned passions and distempers in the tongue Secondly you are now in the state of grace you are new men and therefore must not liue after the old manner you are renewed in knowledge to discerne these things to be euill and therefore ought to shew it in your practice and you are renewed after the Image of CHRIST now there was no guile found in his mouth nor any of these wretched perturbations in his heart and therefore how sutable soeuer they be to the harmony of the most men yet for that reason you must keepe your selues farre from them Thirdly GOD is vnpartially righteous and iust if men will not be reformed of those old corruptions he cares not for them though they were Iewes circumcised free and contrariwise if men striue after that holinesse they see in CHRIST and mortifie these corruptions that abound in the world â—he will accept them though they were Graecians Scythians bounden Thus of the second maine thing needfull to holy life viz. the mortification of vices and iniuries The third thing you must be carefull of is the exercise of holy graces and duties and here I shall put you in minde of three things the matter the meanes and the end For the first there are nine graces should principally be remembred in your practise and that you may be quickned thereunto be much in the meditation of three things 1. GODS election 2. Your owne sanctification 3. The loue of GOD to you The graces are 1. Tendernesse in all sorts of iniuries 2. Curtesie 3. True and hearty humility and lowlinesse 4. Quietnesse and meeknesse and tranquillity of heart 5. Long suffering in respect of crosses And sixtly Clemencie which stands in two things in forbearing and forgiuing Forbearing in respect of wrongs and infirmities and forgiuing freely one another And this forgiuing must be extended to euery man and it must be as Christ forgaue vs and that is though they be our inferiors and though they haue done vs great wrong so as we forget aswel as forgiue But seuenthly aboue all other be sure you cloath your selues with loue for this will knit vs together perfectly and by this all the Saints and all the graces of the Saints tend vnto perfection Eightly Get the peace that peace I meane that GOD only giues and let it rule and preuaile with you and if you cannot be at peace in your life yet let it be in your hearts still how vnreasonable soeuer men be and the rather should you be carefull hereof both because you are called of GOD to it and besides you are all members of the same body Lastly adde vnto all these amiablenes and thankfulnes one to another And thus of the matter of holinesse Now I must also stirre you vp to a due respect of the meanes of holines which is the word And so both the word in generall and the Psalmes in speciall For the word in generall you must remember it is the word of CHRIST both as the subiect and the cause of it and you should neuer be satisfied till you grow familiar and plentifull in it through the daily vse of it both in your hearts and houses also and that with all iudgement and discretion not seeking or vsing it coldly peruersly carnally or indiscreetlie and this word you must imploy both to teach you and one another what you know not and to admonish you and other for what you do not And in speciall be carefull of the Psalmes remembring that they also are the word of CHRIST and the rather considering the exquisite variety of sweet matter in them but in singing obserue these rules First exercise the graces of the heart according to the matter of the Psalme Secondly do it with attention and vnderstanding Thirdly respect GODS glory in it and his holie presence Lastly be carefull of the end of all your actions both that all be done to the glory of GOD in CHRIST all I say both in word and deed beginning with calling on the name of CHRIST and ending with the sacrifice of thanksgiuing which must be offered vnto GOD in the mediation of CHRIST aswell as your praiers Thus I haue breifly laide before you the rules that concerne holinesse as you are Christians in the generall Now I thinke it meete to propound some duties that are more particular and I will onely instance in the familie and there I beginne with Wiues whose word is be subiect an epitome of their duty and a thing GOD most stands vpon and which Women most faile in And great reason for here lieth the true comelinesse and beauty of a Wife t is not in her face and garments but in her subiection to her Husband And the rather should you be subiect because GOD hath prouided you shall not be pressed but in the LORD not in any thing against the word Now for Husbands their word is loue as that GOD most stends vpon and they most faile in And in particular I giue them warning to looke to one vice aboue many and that is that they be not bitter to their Wiues And for children their word is obedience and they must know that GOD so inioines it that he will haue it done throughly they must obey in all things and submit their wills and desires to their parents For this is a thing that will not only keepe and increase their parents loue to them but it is also wondrous well-pleasing to GOD himselfe Parents also must take heed they sin not against their children not only by two much indulgence but also by prouoking them and that not only to sin but to passion by vniust precepts or contumelies and disgraces or hard vsage or immoderate correction and that as for other reasons so least they be discouraged either from loue of weldoing or of obeying them You that are Seruants must also with great care attend your duties your word also is obedience and the rather because your Masters haue authoritie but only ouer your flesh not ouer your consciences but in your obedience see to it it be in all things that concern the subiection of the outward man But let not your seruice be onely when your Masters looke on or fitted only to please men but obey euen in the singlenesse of your hearts as in GODS presence where you should feare to displease Neither let what you do be done out of a slauish feare but from the
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
part past feeling and many of them deliuered vp to a reprobate sence as ascourge of other sinnes and and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection the originall word notes internall vncleannesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of minde as is carried and fired with euery occasion or temptation this is the lust of concupiscence and howsoeuer the world little cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them Secondly those lusts fight against the soule they wound and pierce the conscience Thirdly the diuell beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the hart He is not called the father of lusts for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds was nothing but the mighty power of God can cast downe Fourthly the Apostle sayth lust is foolish and noysome and drownes men in perdition Fiftly they hinder the efficacy of the word that 's the reason why diuers men women are euer learning are neuer able to come to the knowledge of the truth euen this they are carried about with diuerse lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance Seuenthly those monstrous crimes mentioned in the first to the Romans grow originally from these lusts The vses of all these together now follow And first wee may hence see great cause of thankefulnesse if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others too and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses The remedies are of two sorts First for such as haue beene guilty of any of the former vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words it is better to marrie then to burne and if they be married they must know that the loue of their husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations and if they finde as it is certaine euery vncleane person doth finde want of loue to their owne husbands or wiues then must they begge affection of God by daily and earnest prayer But in the second place vnclean persons must know that marriage alone will not serue turne but they must adde repentance for lamentable experience shewes that marriage without repentance abates not the power of lust And therefore such as would deliuer their soules from the vengeance to come due vnto them for vncleannesse whether inward or outward must seeke to God and with many prayers and teares begge pardon they must bee washed from filthinesse by the bloud of Christ and the teares of true repentance Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions and therfore the Apostle vseth the word washed to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a drop or two serue turne Secondly that those that are not guilty may be preserued against vncleannesse these things are of great vse and profit First the word of God and the sound knowledge of it for sayth the Lord in the second of Prouerbs If thou wilt receiue my words and hide my commandements within thee if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shall counsell vnderstanding preserue thee deliuer thee from the euill way and from the strange woman which flattereth with her words and forsaketh the guide of her youth and forgetteth the couenant of her God and heereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word So Saint Iohn speaking to the young men sayth the word of God abideth in you and ye haue ouercome the wicked one Secondly meditation is another great preseruatiue wouldst thou remoue wickednesse from thy flesh euen all the vanities of youth then thou must remember thy creator in the dayes of thy youth Thou must much and often think of the Lord God that made thee not that thou shouldest wallow in the mire of these swinish pollutions Besides it is profitable to force thy hart to the often meditation of thine owne mortallity that the thoughts of thy death may be a kind of death to thy lusts this the Apostle Peter implies when he sayth as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are heere but strangers and pilgrims it would tame the violence of these hatefull lusts Also we should much ponder vpon the examples of such as haue sinned and the Lord hath fearfully visited them both for and in their sinne for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come The third preseruatiue is daily earnest and constant prayer vnto God against them And if we feele the beginning to rise in vs we should labour for speciall sorrowes euen with griefe of heart to racke and crucifie them Lust will not vsually out of the soule if it get any footing till it be fired out with confession and godly sorrow And therefore the Apostle vseth the phrase of crucifying the lusts of the flesh And that praier is a remedy the Apostles ownly practise shewes for when sathan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him The fourth preseruatiue is to walke in loue
and their profits and pleasures Yea they must denie and forsake and which is more rather then leaue Christ and the sincerity of the Gospell they must hate father and mother wife and children and brethren and sisters or else they cannot be Christs disciples But I restrain the sence as it is heerevnto sinnes onely And so it notes that euery man that will truely repent must resolue to part with all sins aswell as one hee must desire and endeauour to hate and put away euery sinne aswell the sinnes haue been named as the sinnes are to be named As we would haue God to receiue vs graciously and take away all iniquity aswell as one so wee must resolue sincerely to put away euery sinne aswell as one If the Lord should leaue one sinne vnforgiuen it might be enough to condemne vs and so if wee leaue but one sinne that we haue no desire nor will to repent of that one sinne would plead against vs that we had not truly repented of the rest If we marke the true catalogue of sinnes which heere followeth it shewes that wee must forsake all sorts of sinnes aswell as one For we must forsake and put away inward sinnes aswell as outward for he sayth put away anger and wrath wee must put away lesser sinnes aswell as greater for he saith put away filthie speaking aswell as before he had sayd mortifie fornication and vncleannesse Now that we may be encouraged to this sincerity in forsaking all sinne aswell as one wee may consider diuerse motiues First Christ suffered for all sinnes aswell as one and therefore we should arme our selues with the same minde in suffering in our flesh to cease from sinne indefinitely that is from all sinne Secondly we should haue God grant all our requests and not leaue one out Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name and therefore it is reason when God cals for the repentance of all our sinnes we should doe it and not leaue one out Thirdly Christ is all in all things and â—illeth all in all things and therefore it is as easie for thee if thy heart bee right to receiue and procure from Christ vertue and strength against euery sinne as well as against any sinne 4. This is all fruit euen the taking away of euery sinne what pleasure or profit soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnesse this fruit of true desire to repent is all finite it is wonderfully liked of God and if he may finde this heart and desire in vs hee accounts it in steede of all other things 5. Christians are made partakers of euerie heauenly gift euen euery spirituall blessing in heauenly things Men as they would put on euery grace so they must put of euery sinne Lastly God will shew vs all his good he will with-hold from vs nothing that may be good for vs euen till he giue vs proofe of his glorie in euerie diuine attribute And why then should not we by serious and sound confession striue euen to shew him all our euill that we might obtaine pardon for them and strength against them but if none of these reasons may perswade with vs to be vpright and sincere then let vs know that though we fauour and hide and extenuate our sinnes yet the time will come when all shall bee naked and manifest before God euen all the sinnes that are found vpon vs. And therefore it were better to confesse them now that God might not charge them vpon vs then and to forsake them now that being washed from them by repentance and iustified from them by the spirit of the Lord Iesus we may then be accepted as if wee had neuer committed them Q. But can a Christian put away all his sinnes in this life Answ. He may and I will shew you how by a distribution 1. Vnwilling defects as belonging to originall sinnes are pardoned the first moment of conuersion 2. Sinnes of ignorance are remoued by generall repentance and by the daily sacrifice 3. Sinnes not loued nor rooted are done away by an absolute forsaking of them He that will continue any longer in sinnes that bring him no profit nor pleasure and such euils as he hath power to leaue if he will if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance 4. Particular sinnes that a man hath greatly loued they are put away by serious and distinct labour in praier and sencible sorrow and griefe of heart for them For lesse then this will not suffice for particular beloued sinnes Now lastly there will remaine certaine remnants of some sins that haue rootes in our corrupted dispositions euen after the first repentance Now these are said in Gods acceptation to be put away when a man prayes against them and mournes ouer them and daily iudgeth himselfe for them and so they may be in his nature and yet be truly though not perfitly put away And thus of the generall charge The catalogue followes And the sinnes are either sinnes of the heart or sinnes of the tongue The sinnes of the heart are anger wrath malice The sinnes of the tongue are blaspheming or cursed speaking filthy speaking and lying First of the sinnes of the heart Anger wrath I suppose these words expresse one and the same sinne it may be the two words import two degrees of anger For there is inward fretting without wordes or signes and there is open anger a signified passion that discouers it selfe by outward shewes both are iustly condemned Anger may be considered 1. as indifferent 2. As laudable 3. As a vice Anger is a naturall passion and so in it selfe neither good nor euill as it is a sence with dislike of iniurie So Adam might haue 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 euil but vniust perturbation only for Christ was angrie and vexed and grieuouslie troubled as at the death of Lazarus and yet he was without sinne 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 angrie and sinne not And Salomon saith Anger is better then laughter and the Euangelist saith our Sauiour looked about vpon them angerly and Saint Mathew saith he that is angrie with his brother without a cause 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
good to get into our heads a catalogue of some of our chiefest corruptions that if we be suddainly tempted to anger we might presently thinke of those sinnes and spend our zeale vpon them Sixtly we should consider him that prouokes vs to anger That he is the instrument of God to trie our patience and that if he doe it wilfully it is a brand of his folly Lastly the meditation of the passion of Christ is an excellent remedy to kill anger and to crucifie it And thus of anger in ourselues Now the remedies for anger in others are such as these First silence Vnto many natures to answer againe is to put fewell to the fire For anger is fire and words are fuell Secondly if thy silence will be interpreted to be sullennesse or contempt for some thinke they are despised if they be not answered then the next remedy is a soft answer And thirdly it seems that a gift in secret is good to pacifie anger For so Salomon thinkes Prou. 21.14 But fourthly if this will not serue then it is good to giue place to it I meane to goe away from the angry person till his anger be ouer But especially take heed that thou prouoke not anger for the forcing of wrath bringeth out strife as the churning of milke bringeth forth butter and the wringing of the nose bringeth forth bloud The vse of all this may be to humble euery one of vs. We may lay our hands vpon our mouths and repent of our foolishnesse in our passions And we should for hereafter be carefull in all companies but especially in our families to auoide the customary sinnes of passion Peeuishnesse and this daily fretting and chasing is a cause of much sinne and disorder and a notable let of piety and an extreame affliction to others that are troubled with it It is better dwell in the corner of a house top then with a brawling woman in a wide house For a continuall dropping in a rainy day and a contentious woman are alike Thus of anger and wrath Malice followeth Malice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diuersly taken Somtimes for euill of punishment or griefe for crosses Sometimes for wickednesse in generall or the euill habit opposed to vertue Sometimes for malice or hatred And so it is taken Rom. 1.29 1. Cor. 5.8 and so it is to be taken here And this malice is nothing else but anger inueterate Malice hath diuerse degrees For it begins in the base estimation and loathing of the heart and then it proceeds to a desire that plods and waites for euery opportunity of reuenge And so it is grudge Afterwards it becomes open and shewes it selfe by inflation which is when a man goes so as he thinkes his neighbour not worthy to be looked vpon Secondly by strife and contention suits and brawles Thirdly by bitternesse and gaule in censuring and iudging and lastly by wilfulnesse and a resolution not to be intreated Againe malice is varied by the persons in whom it is There is publike malice and priuat malice publike malice is in publike estates and is shewed by factions and diuisions priuate malice is varied by the obiects for there is a malice in wicked men against Gods seruants Thus they haue hated them that rebuke in the gate Thus all the members of Christ are hated of the world and this hatred of goodnesse is exceeding ill interpreted of the Lord he accounts it as manslaughter and will accordingly iudge it There is also domesticall malice between husband and wife brethren and sisters seruants and masters c. This domesticall grudge or malice is exceeding hatefull to God and hurtfull to the familie besides it is desperate for a brother offended is harder to winne then a strong castle and the Lord hates all that haue any hand in it for he that soweth discord among brethren is one of the six things the Lord hates There is also malice abroad between man and man in controuersing and that kinde of malice is principally heere mentioned now this kinde of malice is not alwaies open and professed for he that hateth as the Wiseman saith many times dissembleth with his lips and layeth vp deceit within him there may be seauen abominations in his heart though he speake faire and in another place he saith hatred may be hidden with lying lips but of what kinde soeuer it be it is exceeding naught and to be auoyded Now concerning this sinne I further propound two things first reasons 2. remedies against it and then I will touch some vse of all And the first reason may be taken from the vile nature of it It is a vice so transcendent that it passeth other vices it hath been vsually said that to be angry is humane but to perseuere in anger which is this malice is deuilish and therefore it is reckoned in the first of the Romanes amongst the monstrous sinnes which the monstrous Gentiles fell into besides to hate and be hatefull is a dangerous signe of vnregeneracie 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 Thirdly it is worthy to be repented of and carefully shunned euen for the ill effects of it for it is like leauen it will sowre and spoyle whatsoeuer praise-worthy qualities were in a man before and it is a great lett 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 wee must then lay aside all malice and enuy and the Apostle Iames shewes in his 4th chapter that many desire and aske and haue not and hee 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 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 Further Salomon obserues that men that thinke to hide their grudge and hatred haue their wickednesse many times shewed before the whole congregation and they that dig pits in their spight for others by the iust prouidence fall into the same themselues Few malitious persons prosper he that by his malice is caried into contention knowes not what hee doth for he is as he that letteth out the water 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 Finally let such as will
Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as hee was God and we are his Image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. there is the image of nature which Adam had 2. the Image of grace which the Saints now haue and thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. he had an immortall nature free from infirmities diseases death 3. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill The image of grace hath these specialties 1. faith 2. godly sorrow 3. the cohabitation of the flesh 4. a feeblenesse and defect in the measure of grace 5. a peculiar kinde of inhabitation of the spirit of Christ. Lastly the image of glory hath these differences a freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 3. a full perfection of all graces 4. a losse of faith and sorrow and all the works of repentance 5. a speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of gods image should serue to teach vs to loue and admire all that feare god since the Lord hath graced them with this honor to be like god t is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of gods seruants 2. since the seat of this glorious resemblance of god is in the heart it should teach vs especially to looke to our hearts and keep them with all diligence euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue liberty to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of god then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable loue that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ. Thus in generall of gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. the efficient cause noted in those words of him that created him For the first we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he susteined the person of all mankinde else how could we be said to be created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that think God must needs saue them because he made theÌ„ 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration for it furthers both repenâ—ance and faith and therefore in diuers places of Scripture where the holy ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two
And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance And this may serue to reprooue our great neglect of so noble a grace and it may teach vs in our praiers to remember to pray for this and in our practise to prouoke vnto loue A Cauill of the Papists must bee auoided heere For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t' is a vertue that in in the trueth of it is wonderderfull rare in the world for man is vnto man naturally a wolfe a foxe a beare a tigre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnity and louing concord is found in no calling amongst men Loue Loue is of diuers kinds there is naturall ciuill morall and religious loue it is naturall loue for a man to loue himselfe his parents kindred c. This ciuill loue that is framed in vs by the Lawes of men by authority from God whereby we are brought not to violate the rules of Iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant heere Christian loue is carried both towards God and towards men and both may be heere meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till wee first loue God and besides we are bound in our carriage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue wee beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God wee receiue them that come in his name and the loue of the world doth not raigne in vs and wee are much in thinking of God and godlinesse for we often thinke of what wee loue and wee loue the word of God and in aduersity we runne first to God for helpe denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse causing vs to hate what he hates and to obey his commandements and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies hee doth not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill neither in words or deeds and to pray for them and to supply their necessities as we haue occasion ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them But I thinke the loue of brethren is principally heere meant this is a fire kindled by the sanctifying spirit of God this was intended in our election this prooues our faith this nourisheth the mysticall body of Christ this loue is without dissimulation it is diligent labouring loue it is harmeles and in offensiue it woundeth not by suspitious prouocations or scandalls it is not mercenary for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body and manifest our compassion and fellow feeling by counsell and admonitions and consolations and alwaies of edification and by workes of mercy auoiding contention and couering the infirmities one of another Thus of the dignity and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection 3. waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it onely tye vertues together but it giues them their perfection moouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew heere how wee be made perfect before God but how wee might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leades vs to God who is perfection it selfe yea by loue God is ioyned to man and dwells in him The vse of all is seeing loue is of this nature vse dignity and perfection therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that
Act. 17.26 2. The times will not bee alwaies faire there are perillous times times of sorrow anguish sicknesse tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a little while with men There is a prime of a mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the Kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitie Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with little or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But indeed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnesse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leisure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with worldly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imploiment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imploiment in reading hearing conference mortification mercie c. Thus of wise conuersation Let your speech be gratious alwaies and pondred with salt that ye may c. Godly communication is heere exhorted vnto and for order heere is a precept Let your speech c. 2. the end of the precept that ye may know how c. In the precept concerning our speech obserue 1. the properties of speech which are two 1. they must be gratious 2. poudred with salt and then note the continuance how long the precept is in force and that is alwaies In generall wee so heare that we must looke to our words aswell as our workes and therefore they are far wide that say their tongues are their owne who shall controle them Psal. 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for triall for if God make vs new Creatures hee giues vs new tongues and if he turne the people to him by true repentance he doth returne vnto them a pure language Zepha 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this mans religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a â—lat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and Laborers he dislikes it in Masters and Parents aswell as in Children and Seruants it is as ill for the Master to spend his time in idle talke c. as for the Seruant Gracious Our words may be said to be gracious 3. waies First if we respect the cause 2 If we respect the subiect 3 If we respect the effect In respect of the cause good words are well said to be gracious 1 Because they flowe from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by but it is the God of nature that of his free grace giues vs good words 2 Our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carrie still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ 3. Our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers yea gracious words are faire words and faire words are first gracefull words wordes of thankefulnesse 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words 4 Wholesome words not filthy rotten communication Vse is for reproofe And men sinne against this exhortation 1 by omission of gracious words But 2 they do worse that vse euill words And 3 they are worse then the former two that vse their words to speake against grace and gracious courses But they are worst of all that loue euill wordes euen the wordes that may destroy either their owne soules or the soules of others 2 Heere is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by praier or to men in conuersing with them and to this end first we must pray constantly and conscionably to God to giue vs gracious wordes Secondly we must get the law of grace into our hearts yea we should striue to be examples one to another not onely in faith and conuersation but in words also and if all Christians are charged to vse gracious speeches much more ministers they should speake the words of God they should keepe the patterne of wholesome words and stay all vaine babblings which increase to more vngodlines and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse
of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt so must euery Christian who is Gods sacrifice be seasoneâ— In the common life of man meates that are to be kept long must be powdered with salt to drinke vp or drie out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great need of seasoning The carnall mans wordes are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts The Superstitious man talkes of his Dagon or the signe of heauen The Wrathfull man of his Aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises to conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauors nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2 There is the salt of mortification and so euery Christian must haue salt in himselfe 3 There is the salt of discretion and this is the praise of the wise none of these three may be heere excluded from our word For first we must receiue lawes for our lippe euen from Gods ministers We must learne of them not only how to order our affections and life but also how to speake especially in matters of God and godlinesse 2 Wee must mourne for the sinnes of the tongue aswell as for other sinnes We must driue out the corruption that cleaues to our words with the salt of mortification 3 We must make conscience of discretion in our words he is a perfect man that is discreet in his words Iam. 3.2 The tongue of the wise is as fiue siluer and his heart guideth his tongue wisely and addeth doctrine to his lippes The Vse is both for instruction and reproofe For instruction both to all Christians to season not onely their words of praier to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion and heedfulnesse looking to their words and with all authoritie and meete seuerity of rebukes driue out corruption out of the hearers they may they must crie aloud and spare not they must pouder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. But what should be the cause why some men that haue good affections and desires and yet cannot get the victorie ouer euill words Ans. It comes to passe 1 By reason of their ignorance of better words 2 By custome in euill speech 3 For want of constant taking of words of praier and confession to God 4 By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleightie in godly sorrow out of the aboundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are little worth That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandement they must do three things first they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2 They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3 They must striue by all meanes to accustome themselues in good speech and gracious wordes yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not only at some times for a passion as when he comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that ye may know how to answere euery one in generall I obserue heere wo things first that by speaking well wee learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeed know how to answere that doth not in practise exercise himselfe in gracious wordes though he had all places of answere and arguments in his head To answere To answere doth not alwaies import a question or demaund going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answere either vnbeleeuers or beleeuers concerning our Christian answere before vnbeleeuers there are 6 things may be here obserued 1 That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2 That mortified men are the fittest to answere aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3 That euery Christian shall finde opposition ye 4 That euery Christian ought to answere for the truth apologie is the fruit not of learning or wit only but of godly sorrow 2. Cor. 7.10 ye 5 That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoote at sincerity 6 That it is not an easie or ordinarie skill to know how to answere well for thereunto is required first deliberation he that answeres a matter before hee heare it it is folly and shame to him Secondly Praier Prouer. 16.1 Hab. 2 1. 3 Faith in Gods fauour and promise Math. 10.19 Psal. 119.41.42 4 Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answere in one manner to great men in an other manner to learned men in an other to ordinary men 5 Patience 6 Humilitie 7 A good conscience Thus of answering vnbeleeuers concerning the answering of Beleeuers here are these things to be obserued 1 That Christians should propound their doubts one to another 2 That strong Christians should support the weake and helpe them and resolue
followed in heauen by Christs aduocation 1. Iohn 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18. or else they cannot be truly affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to denie to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instructed how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1 Thou must forgiue all thine enemies and resolue to liue without malice Matth. 6. 2 Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3 Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercie with God Pro. 21 13. Matth. 5.7 4 Thou must carry thy selfe orderly and quietly in the familie 1. Pet. 3.7 5 Take heed of hypocrisie in praying to be seene of men Matth 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal. 66.18 1. Tim. 2.8 and pray God to giue thee the spirit of compassion Zachar. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance heere are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreme sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouerie So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2. Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Matth. 21.44 Such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2. Tim. 1. last Their latter end is worse then their beginning It had beene better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2. Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest. But what should be the causes of their apostacie Answ. The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not onely to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the causes are in some vnbeleefe in some pride and the vanitie of our owne conceits in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh in some certaine opinions wilfully receiued as iustification by the law or that the resurrection is past or the like but the generall cause is the want of practise of that we heare And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth and the rather considering that many that are fallen had great knowledge and great ioy in hearing the word and great affections to the ministerie for so had the Galathians to Paul and besides they were such as in reformation did forsake the filthinessâ— of the profanenesse of the world and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come Ob. But some one may say they that are fallen finde no such miserie in their estate Answ. Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ. There is a totall apostasie and an apostasie in part they fall fâ—om the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end God is able to stablish vs And the word of God is Gods power not only to regeneration but to saluation The weapons of our warfare are mighty and great power is made knowne in weakenesse onely beleeue and vse the meanes Doct. 4. Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the only meanes yet it is an effectuall meanes Perfect A Christian man may be said to be perfect diuers waies 1 In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2 In respect of consecration or calling so the word
knit together by ioints and bands c. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world c. Verse 21. As touch not tast not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh The order of the first part of this chapter a 1. Thess. 1.2 b Vers 3.4 c 1. Tim. 1.18 d 1. Tim. 4 7. e 1 Cor. 9 7 12. Enemies to sincere preaching f 1. Cor. 9.27 g 1. Tim. 1.10 h 2. Thess. 2.4 i Reuel 9. k 2. Tim. 3.8 l 2. Tim. 4 14.15 m Eph. 4.14 How many waies faithfull Ministers fight Col. 4.12 Doctrine 1. An vnregene rate heart is a comfortlesse heart Note Doct. 2. The Gospell brings a man the true consolation Vses The solace that comes by the word with the answers to diuers obiections Psal. 19. Causes why many finde no more comfort in the word a Esay 65.5 b Math. 5.4 Esay 61.1.2.3 c Esa. 51.7 d Pro. 29 6. e 1. Pet. 1.8.9 f Ioh. 16.14 g Psal. 7â— 3 Seuen inconueniences of an vncomfortable heart Differences of loue The Author Bond Seat Effects Obiects Properties of loue h 1. Thess. 1.3 i Rom. 14.15 Gal. 5.13 k 1. Pet. 4.8 l 2. Cor. 2.7.8 m 1. Ioh. 3.17 2 Cor 8.24 Rules for preseruing loue n Phil. 2.4 o Phil. 2.2.3 p 1. Cor. 13. q 1. Cor. 13. r Phil. 1.9 s 1. Thess. 4.11 The restraint of this loue t 1. Cor. 6. u Psal 26.5.6 Ephes. 5.6 Phil. 3.18 * 1. Cor. 5. x Phil. 3.2 y Reuel 2 9. z 2. Thess. 3.6 a 2. Thess. 3 14.15.16 Foure sorts of disturbers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 9.22 c Act. 16.10 d 1. Cor. 2.16 e Ephes. 4.16 The Gospell is certaine two waies A twofold fulnesse f Ephes. 5.18 g 1. Thess. 3.12 h Rom. 15.13 2. Cor. 7.4 i Act 9.36 Psal. 1.11 Reuel 3.1 2. Cor. 10.6 Full assurance may be had It must bee sought k Heb. 10.22 l Heb. 6.12 Seuen things of which we should be assured n Heb. 6.12 Seuen signes of full assurance o 1. Thess. 1.6 p Ephes. 4.14 q Heb. 6.11.12 r Heb 10.22.23 s Rom. 4.20 t Esay 11.7.9 u Rom. 15.14 What we must doe to get full assurance Vse Wherein our spirituall riâ—hes â—e * Col. 3.16 x Tit. 3.6 y Ephes. 2.4 2 Cor 8.1 9.11 z Rom. 10 11. a 1. Tim 6 18. b 1. Cor 1.5 c Iam. 2.5 Assurance is riches â—n many respects Answer to the vbiquitaries The difference of knowledge in Christ and Angels and men a 1. Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is Who are deceiuers a 2. Cor. 11.3 2 Thess 2. b 2. Cor. 6. c Heb. 3.13 d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. 3 Rules to preuent beguiling a 1. Cor. 14.33 Of order in the common wealth b Prou. 8. Rom. 13. Order in the Church Order in the family d Gal. 6.16 e Psal. 50. vlt. f Pro. 4.26 g Psal. 112.5 i Luke 1.79 k Psal. 51. vlt. l Pro. 19.16 Ten helpes of order in conuersation Nine lets of order Rules for bringing our liues into order Vse of catalogues More rules Vses m Psal. 5.8 n Psal. 90. vlt. o Psal. 17.5 That stedfastnesse of faith may be had p 2. Cor. 1.21.22 q 2. Tim. 2.19 Matt. 7.24 r Heb. 6.17.18 s 1. Pet. 5.9 t Iam. 1.6 The properties of the man stedfast in faith u Eph. 3.17.19 * 1. Ioh. 5.4 Gal. 6.14 x Rom. 5.4 Isa. 26.16 y Rom. 4. z 2. Cor. 1.18.19 The causes of vnsettlednesse a 2. Thess. 3.2 The means of stedfastnesse The inconueniences of an vnstedfast faith Vnstedfastnes of faith three wayes How weake faith may be discerned Causes of the vnsetlednes of faith weake Remedies for faith weake Causes of faith weakned Signes of faith weakned Remedies for faith weakned Causes of the losse of stedfastnes Steps in falling away The effects Distinctions about apostasie Remedies for the losse of stedfastnesse Vses Psal. 56.9 116.7 a 2. Pet. 1.9 b 2. Thess 3.6 c 2. Ioh. 4. d Gal. 1.9 1. Cor. 15.1.2 e Gal. 1.12 f 1. Cor. 11.23 g Phil. 4.9 h 2. Ioh. 9. The priuiledges of such as receiue Christ â— Phil. 3.9 k 1. Pet. 8. l Rom. 5.11 3.25 m Reu. 2.17 n 1. Cor. 1.6 4 7. o Rom. 8 9. p 2 Cor. 3.17 q Rom. 8.13 r Zach. 12.12 s Rom 8.15 t Gal. 5.22 u Eph. 1.14 * Ioh 14. x Rom. 8.10 y Rom. 8 26. z Rom 8.11 a Heb. 9.15 b Rom. 8.17 c Gal. 2.20 Rules for perseuerance to bee obserued in our first conuersion d 2. Cor. 13.5 e Psal. 37 8.9 f Ioh. 10.28 Ier. 32.39.40 g 1. Cor. 1.6 1. Tim. 2.6 h Psal. 51.12 What a free spirit is i Ier. 31.33 Psal. 37.31 k Psal. 125.1.24 Signes of a true heart Rules to be looked vnto after our calling Heb. 10 36. Phil. 3. The order of the rest of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 13. b Math. 13. c Reuel 2. d Math. 21. e 2. Ioh. 10. f Hos. 5. vlt. g Heb. 6. h Psal. 51. i Reuel 3.11 Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. How Philosophy becomes vaine deceipt When men are corrupted by philosophy The diuers acceptation of the word Tradition Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A distinction about tradition Traditions in the Church of the Iewes Cabalisticall Diuinity Traditions in the Churches of the Gentiles Quest. Answ. Traditions in the times of the Fathers in the primitiue Church Traditions in Popery Scriptures against traditions Ob. 1. a Ioh. 16.12.13 Sol. b Ioh. 15.15 c Ioh. 14 26. d Ioh. 16.12 e Act. 1.3 Ob. 2. f Ioh. 21. vlt. 20 30. Sol. Ob. 3. 8 Wayes any tradition growes euill What hee meanes by rudiments Why called rudiments Why of the world The law abrogated 4. wayes How the morall law is abrogated Rom 8.1.2 Rom 6.14 Gal. 5 23. 1. Tim. 1.9 How the Iudiciall Lawes are abrogated a Ephes. 2.12 b Phil. 3.18 c 1. Pet. 2.16 d 1. Pet. 4.1.2 e 2. Cor. 5.20 f Gal 1.7 g Matth. h Rom. 10.3.4 i Mat. 10.33 k Hâ—b 11.26 l Esay 53.1 Rom. 10.16 m Mat 11.29 n Mark 9.42 o 1. Cor 1.12 p 1. Cor. 11.28 q Gal. 2.17.18 19. r 1. Tim 5.11.12 s 2 Ioh 9. t Ephâ—s 4.30 u 2. Cor. 11.3 * Hebr. 10. x 1. Pet. 1.14 Why our Sauiour was the second person in the Trinitie and no other a Ioh. 1.1 Col. 1 15. b Ioh. 1.12 c Col. 1 15. Heb. 1.3 d Col. 1.13 e Reuel 1 7. f Mat. 28.21 g Reuel 2.23 h Phil. 3.21 i Ierem. 23.6
of GOD. Verse 13. For I beare him record that hee hath a great zeale for you and them that are in Laodicea and them in Hierapolis Verse 14. Luke the beloued Phisician Demas greet you Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Verse 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise read the Epistle from Laodicea Verse 17. And I say to Archippus take heede to the ministry which thou hast receiued in the LORD that thou fulfill it Verse 18. The salutation by the hand of me Paul remember my bonds grace be with you Amen How masters do that which is iust a Psal. 101.6 b Pro. 31.15 Masters doe vnequally 7. waies b Eccles. 7.23 c Prou. 27.23 d Prou. 27.23 Of continuance in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of such as fall away from the affection and practice of praier The hurts that follow the apostacie from the power and practice of praier Obiections about prayer answered e Luk. 11. Hos. 14.3 f Rom. 8.26 g 2. Tim. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal. 95.2 i Iam. 4.1.2.3 Of watching in praier k Mat. 26. Luke 21.36 1. Pet. 4.8 l Lam. 2.19 Isay. 26.9 Psal. 102.7 Mark 14.38 m Psal. 16.7 n Psal. 63.5.6 o Luk. 21.36 p Phil. 4.7 1. Thes. 5.16.17 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 10.16 Psal. 50. vlt. Note Fiue things stop the mouthes of Gods ministers How Christ is a mysterie to 6. sorts of men Christ a mysterie 5 waies The Gospell hidden fiue waies The Gospell hidden from the wicked diuersly Why wicked men cannot see the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Ministers must preach How the people must heare What it is to walke wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He walkes surely that obserues 5. rules Who are without Note The rules of conuersing in respect of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six things obserued concerning the redeeming of time Foure considerations of the opportunitie of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the opportunitie What time is lost How time may bee bought againe How time must be vsed when it is bought Motiues to redeeme time Note Obseruations concerning gracious speech Note a Psal. 40.11 b Eph. 4.29 c Pro. 15.23 d Eph. 4.29 Vse e Eph. 5.6 f Psal. 37.30.31 g 1. Tim. 4.12 Mark 9. lâ—st Note Math. 9. last Pro. 10.20 Pro. 16.23 Quest. Answ. The reasons why some men cannot leaue their euill words g Pro. 10.20 What they should do to get victory Perseuerance a good word as well as good workes 6 things concerning answering vnbeleeuers 7 Things required in answering well h Pro. 25.11 26.4.6 i 1. Pet. 3.15.16 4 things concerning answering Beleeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note a Act. 19.29.30 b Rom. 15.7 c Luk. 9.11 d Act. 21.17 e Mat. 18.5 f Matth. 10.40.41 6. Rules about receiuing one another Quest. Whether the name of Iustus may be giuen to any man now Answ. What we must do to winne the reputation of iust men What hearers amongst vs are like to fall away if the times should change A threefold Kingdome of God The priuiledges of the Kingdome of grace 6 Signes to know the subiects of Christs kingdome How men may get into the Kingdome of God Why many hearers haue no more comfort in hearing Who are Christs seruants The force of praier Sorts of praiers What striuing in praier imports Eight things we must fight against in praier Note Rules for praier The miserie of such as fall away The causes of falling away a Rom. 11.20 b 1. Tim. 6. vlt. c 2. Tim. 3. d Gal. 5.4 e 2. Tim. 2.16 17.18 f Matth. 7. g 2. Pet. 3. vlt. 2 Cor 10.11 h Heb. 6.4 i Matth. 13. k Gal. 4. l 2. Pet. 1.20 m Heb. 6.4.5 n 2. Cor. 11.3 o Ro. 5.1.2.3 p 1. Cor. 15.1 q Rom. 14.4 r 2. Cor. 10.4 s 2. Cor. 12.10 How many waies Christians may be said to be perfect t Math. 5.48 u 1. Cor. 14.20 Eph. 4.12 Hos. 5.14 * Heb. 6.1 x Phil. 3. y Act. 20.24 Ioh. 4.34 17.4 What we must do to be perfect z Iam. 3.1 1.5 a 1 Cor. 14.20 b Heb. 5.14 c Col. 3.14 d Acts. e 2. Thess. 1.11 f Rom. 11.25 g Act. 9.36 Phil. 1.11 Act. 12.14.26 h Act. 6.3.5.8 i Ioh. 3.29 15.11 l 1 Pâ—t 4.2 Ioh 8.44 m Psal 40.8.10 n 1 Cor 1.5 o Heb 5. vlt. p 2 Tim. 3.16 The arraignment of the ciuill honest man a Psal 14.1 q Deut 6.5 r Io 17.3 s Hab 3.16 t Ier 9.24 u Acts 11.23 * Psal 37.5 Prou 16.3 x 1 Cor. 10.10 y Ier. 10.2 z Revel 3.15 a Isa. 29.13 b Levit. 20.6 Esay 8.19.20 c Math. 5.34.37 d Deut. 28.58 e 1 Tim. 4.4 f 1 Pet. 4.3 g 1 Thess. 4.6 Deut. 25.13 h Reuel 22. i Leuit. 19.16 k Pro. 11.13 l Eph. 5.4 m Math. 16.61 Ioh. 2.19 11 Obiections answered n Math. 5.20 o 1. Cor. 1.27 Math. 7. p Rom. 3.25 q Rom. 6.14 r Math. 13. s 2 Cor. 10 4.6 t 2. Cor. 12.9 u Ezech. 36.27 * â— Sam. 2.9 a Pro. 29. 12 Sorts of wrong zeale b Gal. 1.14 c Act. 7.9 Gal. 4.17 d Rom. 10.2 e Rom. 13.13 1. Cor. 3.3 f 1. Cor. 7.10 g Tit. 2.14 h Act. 21.20 21. i Math. 7. k Iam. 3.13.14 l Rom. 10.2 True zeale hath in it six things m 2. Cor. 7.7 n Gen. 50.2 4 Sorts of men reproued about Phisicke 3 Rules for our practise concerning such as we suspect in their profession A religious Familie is a little Church The vses of it 4 Orders in the Family Of reading the Scriptures The profit of reading the Scriptures The causes why so many profit not by reading the word Painfull Preachers many times grow idle How many waies men remember the bonds of others
should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher Fiftly But aboue all others they are straying hearers that are mentioned Mat. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Matth. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sence of the horror of Gods indignation The dust of the feet of Gods messengers will rise in iudgement against such hearers It shall be easier for Niniueh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers Yea all their suites for mercy are abhomination in Gods sight A heauie eare is noted for a singular iudgement Matth. 13.13.14 c. Esa. 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob 3.3 To conclude if all this can not affect men then I say as the Lord sayd to the Prophet of such persons He that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the description viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne eyther singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1 Thes. 2.13 Psal. 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of Life Psal. 119.89.144.152 Phil. 2.16 1 Pet. 1.22 Thirdly It is swift Psal. 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos. 6.5 Esa. 11.2 Hebr. 4.12 Ephes. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psal. 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweet Psal. 119.14.111.143 162. Eightly It is apt for generation it hath a quickening power Psal. 119. 25.28 1 Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal. 119.11 and from shame Psal. 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal. 119.96.98.99.100.104 Eleauenthly It is light and pure and iust Psal. 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 Here the word of God is sayd to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in itselfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquitie of the Storie before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of pietie righteousnesse and diuine worship contained in it the durablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs sixe wayes First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worship Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes. 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1 Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth 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 For Instruction therefore wee should labour that the Word may be a Word of Truth to vs and to this end First we should pray God to giue vs the spirit of Truth Iohn 16 13. Secondly we must repent that we may come to the knowledge of the Truth 2 Tim. 2.25 Thirdly we may not test 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 godlines 1 Tim. 6.5 2 Thes. 2.10.12 Secondly such as strangle the light of the Truth eyther of Nature conscience or the Word and with-hold it in vnrighteousnes 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 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 Which is the Gospell By the Gospell is ment 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 be most minded and enquired into by the hearer The knowledge and experience of this point acquaints a man with the sauing power of God neuer doe men indeed see the beauty of the feet 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 fruit 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 can not 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 receaued of the Lord Iesus in testifying the Gospell of the grace of God Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this but woe is to those Preachers that teach it not and horrible wofull shall the estate of those people appeare to be at the last day that obey it not And therefore we should striue to keepe afoot the sparkles of light in this point and whatsoeuer we 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 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 Mat. 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 receaue the Gospell Answ. We must consider First who may receaue 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 we 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 None but such as are begotten againe by it to God 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 they finde such need of it that heauen suffers violence and they presse to it 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 and it workes so forcibly vpon mens soules that they consecrate themselues to God to sinceritie and godlinesse and learne consionably 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 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 heyres 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 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 dore is opened vnto them eyther in respect of power in their owne hearts or in respect of tendernesse and affection and desire in the people Gods people also should so labour for the assurance of Gods fauor 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 dye but renue the perswasion of it in their hearts daily the better to fit them euen in their callings speciall standings This knowledge is not onely a Crowne and shield for their heads but shoes also for their feet against the filth of the times thorny cares of the world and all the difficulties of a daily diligence in their standings Thus of the third part of the description The fourth followeth The manner of prouidence in planting it amongst them in these words And is come vnto you Where wee may obserue that if the meanes of happinesse finde not vs out to worke vpon vs we would neuer looke after it if God were not more carefull to send it then we to seeke it it would neuer be had Wee see this by common experience that whole multitudes of people liue without any sence of the want of the Word and did not God by some great prouidence send it them and perswade them to the vse of it it would neuer be had and this comes to passe because men are dead in sinne and sicke of a lethurgie in the very vse of the light of Nature in matters of godlinesse and besides there is an incredible inclination in our Natures to seeke for contentment in things below and to be pleased with any condition rather then soundly to digest a sence of the necessitie of vsing the meanes for happinesse in better things And lastly this neglect of seeking the Word comes from errours about mens estate while they thinke that they may be in Gods fauour and like enough to be saued without any such adoe Thus of the fourth part The fift thing in the description is the subiect persons to whom the Gospell came viz. the Colossians and all the World Vnto you as it is euen vnto all the World Hence wee may note First the Truth of God in his promises hee promised flourishing Churches of the Gentiles and loe it is effected the Word is gone out into all the World