not be reconciled nor agree with the aduersary quickly feare that prison that is threatned by our Sauiour euen the prison of hell into the which if they be cast they shall not come out till they haue paid the vttermost farthing and on the other side it is a singular praise to bee ready and forward to be reconciled and lay aside malice and discord and a crowne of reward shall bee giuen to such as seeke peace and agreement yea a double crowne one because hee will bee reconciled and another because hee seeks it and asketh peace first The remedies against malice follow and they are of two sorts For malice is to be medicined in our owne hearts or auoyded or it is to be compounded or preuented in others Now to take order that malice might not infect vs these rules are to be obserued First we must take heed of the causes of malice and they are either within vs or without vs within vs there is pride and impatience and enuy and in some nature a very lust to contend a kinde of petulancie and a very spirit of contradiction now vnlesse we keepe out or subdue these it cannot be but grudge and malicious discords will transport vs. Againe without vs there is the tale-bearer and scorner and the froward person and the busie-body called the man of imaginations all these must be shunâ—ned and auoyded if we would liue without malice or contention for where no wood is there the fire goeth out and so where there is no tale-bearer strife ceaseth and the like may be said of contentious and froward persons for as coles are to burning coles so is a contentious man to kindle strife If a man finde himselfe apt to grudge or strife it is his best way to keep out of the way of froward persons that may soone fire him The like counsell must bee giuen concerning the scorner for saith the Wiseman cast out the scorner and contention shall goe out and it is sure that he that would not be infected with hatred his best way will bee to hate the busie-body Now if this direction will not serue the turne then in the second place thou must mortifie thy rising malice and confesse it with griefe vnto God till by praier thou get some victory ouer it Thirdly much malice and grudge would be auoyded if we did but obserue that counsell Leuit. 19.17 namely that when wee did conceiue dislike of any thing in our brother for which we did feare we should hate him we should go to him and reprooue him rebuking him plainly for his sinne many times a seasonable reproofe drawes out the poyson of beginning grudge and malice Fourthly it is good to meditate vpon the passion of Christ and of his readinesse to forgiue euen vpon the crosse great wrongs and worser enimies wee should lay a necessitie vpon our selues to bee aduised before we would admit contention or the resolution to contend for as Salomon saith by pride commeth contention but with the well-aduised is wisdome euen this wisdome to forbeare contention Finally in the fourth to the Ephesians the Apostle before he saith Let all bitternesse and wrath and malice c. bee put away had said in the verse before grieue not the holy spirit of God whereby yee are sealed to the day of redemption as if he would import that a man might bee induced to put away malice and the rest of the vices there named with great ease and readinesse if he would obey the motions of the Spirit and busie himselfe seriously about the assurance of his full and finall Redemption daily thinking of the time when hee shall be rid of all wants and sinnes and wrongs too if wee could oftner thinke of Gods iudgments and the great day of reuenge and recompence it would cause vs to haue lesse stomach to bee our owne iudges and reuengers And if the spirit of God might rule vs our flesh would haue little heart to busie it selfe about the works of malice Now for malice in others it must be considered either as it is to bee compounded or as it is to bee auoided and for the compounding of it obserue these ruleâ— First if thou wilt not doe good for euill which yet is required yet be sure thou render not euill for euill Secondly if thy brother haue ought against thee so as thou bee priuy to thy selfe that thou hast done him any wrong or giuen him any cause so to conceiue then goe thou and seeke reconciliation tender it and aske it of him Thirdly if the contention be yet secret follow Salomons counsell say nothing of it to others but debate thy cause with thy neighbour himselfe and discouer not thy secret to another peace might soone be made with many men if the discord were not made so publike Now for auoiding of contention and malitious discords there are diuers rules of great vse I. Meddle not with the strife that belongs not to thee II. Contend not with fooles thou shalt neuer haue done if thou meddle with foolish persons for whether they rage or laugh there is no rest III. Let nothing be done through vaine-glory IV. Speake euill of no man V. Bee courteous and tender-hearted VI. Wrong no man but follow that which is good both amongst your selues and towards all men Lastly pray for a couering loue for hatred stirreth vp strife but loue couereth all sinne The vse of all this may be both for reproofe for instruction For reproofe of many men that are fearefully soured with this leauen they doe not onely let the Sunne goe downe vpon their wrath but they let the Sunne goe his whole course and can finde no time from the one end of the yeere vnto the other to compound and lay aside their discords Nay so hath malice seated it selfe in some dogged and spightfull natures that it seemeth to proclaime it will neuer loose possession till the deuill the father of malice hath full possession both of soule and body But let euery godly minde be perswaded to auoyd this monstrous sinne yea let vs striue to auoide the very beginning of it or if nature haue such corruption that for the present we cannot get our hearts rid of all secret poyson of dislike let vs be sure we be but children in malitiousnesse it is a monstrous wickednesse to haue a head that is exercised to strife and a heart that hath a kinde of sinfull dexteritie in framing and plodding for malitious courses And thus much of malice Cursed speaking The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemie Now blasphemie or cursed speaking it is a sinne either against pietie or against righteousnesse As it is against pietie it is blasphemie to reproch or reason against the person or nature of God or against the prouidence and works of God or against the worship of God and the meanes thereof and
the Efficient but the finall cause of all things The Carpenter makes his House perhaps for one more honourable then himselfe but not so Christ in making this great House the World The consideration of this poynt that all things are for Christ should teach vs diuers things First we should lesse dote vpon the world and the things thereof in as much as these things were principally made for Christ and not for vs. And secondly we should vse all these things as helpes to lead vs to Christ. Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appoyntment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as he requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ we should not lye deceiue vse false weights runne to Witches or take any other vngodly course for he needes not our lye nor desires to be helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sence and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time that Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternitie of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life And hereby may the eternitie of Christ appeare to differ from the eternitie of all other things The Heauens haue an endlâ—snesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they be perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Sonne as well as Creation these places proue Heb. 1.2.3 Pro. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his House and then leaues it or like the Shipwright that frames his Ship but neuer after guides it All things are sayd to consist in him in respect of Conseruation in that hee keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Pollicie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that he appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarily secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly hee is not tied to the meanes but he can worke eyther with without or against the meanes fiftly all meanes hath his efficacie from Christ. But the words would be particularly weighed In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure wayes all things consist in or by CHRIST as he is God first in respect of Vbiquitie he comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiue order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore-knowledge and pre-ordination of Christ. As Christ is Redeemer all things consist in him three wayes first because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperitie in the vse of all Creatures are made in Christ. All things Euen all things which are or are done in Earth or Heauen things visible or inuisible which haue eyther being life sence or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation and Immutabilitie First the Creatures consist that is by an excellent Order agree together in a glorious frame for God is the God of order and not of confusion Obiect There be many miseries euils and mischiefes in the world and therefore how can there be order in all things Sol. First there may be order in respect of God though not in respect of vs. Secondly it followeth not that there is no order because wee see none O the depth c. Rom. 11. Thirdly many of the reasons of the fearefull miseries that are in the world are reuealed as the iustice of God in punishing of a sinnefull World eyther whole Nations or particular persons the humbling of his Children and the preparing of them for Heauen and such like Fourthly there may be Order in respect of the whole though not in respect of euery part Obiest 2. There be many sinnes in the world and those consist not in Christ neither tend they to order Sol. The truth is that those come into the world by
some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the morefull vnderstanding hereof it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those â—hat haue their hearts wakened after this losse doe vsually feele a strong conflict of terrors the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sense of Gods fierce anger and in many of these their terror is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargie with the rest of the ill effects before in common propounded Secondly a distinction must be made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their falls makes them wonderfull vile before the world the mouth of euery beast will be open to raile against them wicked men will keep the assise for them yea the banks of blasphemie in wicked men will be broken downe so as they will with full mouth speake euill of the good way of God besides it cannot be auoided but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe we must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those falls with satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest. But doe all these come alwaies for sinne Answ. Not alwaies but where sinne is presumptuous they doe 2. Quest. But doe all these things befall all such as fall into presumptuous sinne Answ The iudgments of God are like a great depth and he afflicts how he will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest. But are these things found in those that loose their stedfastnes by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and be in this danger to fall into so euill an estate Soint Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then a Prince because Nabuchadnetzar was seuen yeers like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ. There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholy 2. He hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp and taken prisoner Now for the remedies of this losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods feirce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to be contented God should wash them throughly though it were with many crosses And further they must be reuenged of their owne flesh by streitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull careful of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with al thankfulnes to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwaies Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the elect which in this life is incureable Of this I can say little because the Scripture is in this point exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can
of Faith the incouragements to beleeue and the defects of the common Protestants Faith 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians 33 The surest way to get Credit is to get Grace 34 Foure Signes of Vaine-glory 34 Seauen Obseruations about Loue. 35 Seauen things to be shewed in Christian Loue. 36 Foure things in the manner of our loue 37 Motiues to perswade to the exercise of mutuall loue 38.39.40 Eight helpes of Loue. 41.42 The defects of the common Protestants Charitie or Loue. 42.43 Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hope 45.46 What wee must doe if we would haue heauen when we dye 46 What profit good men get by hearing Sermons 49.50 The sorts of euill hearers with their misery 50.51 How the Word is said to be a word of truth and that it worketh truth in vs sixe wayes 52 Concerning the Gospell what it contaynes who may and who doe receiue it and the effects of it fol. 53.54 Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull 55.56 There is a season for fruit 58 Seauen things to be done that we may heare the Word in truth 59 The causes of fruitlesse hearing 60 The great commodities of assurance ibid. Who loue not God and who loue not men 64 To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer 66.67 Why many pray and speede not 67 What wee should seeke to know Motiues to knowledge and rules for attayning knowledge 70.71 Signes of a naturall man 73 Who make Schisme in the Church 73 Rules for Contemplation 75 Tenne Obiections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the Tongue in seauen things thirdly of the Conuersation in eight things 76.77.78 Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse 78.79.80 Nine Reasons against merit 81 What it is to walke worthy of the Lord it hath sixe things in it 82 Eight rules to be obserued if we would please God and sixe rules if we would please men 83.84 How Gouernours in families may walke pleasingly and how inferiours in the family may please their superiours and the like of Ministers and the people and Magistrates and their Subiects 84.85 Seauen things to be obserued if wee would walke in all pleasing towards our owne consciences 85 What workes are not good workes and what rules must be obserued to make our workes good and what workes in particular are good workes and seauen ends of good workes 86.87 What are the lets of increase of Knowledge and how wee may know when wee increase in knowledge and what we must doe that wee may increase 88 How God is made knowne and who are charged not to know God and how it comes to passe that man knowes not his God and what wee must doe that we may know God 88.89 Signes of weake a Christian or an infant in Grace 89 What is in the worke Christian notwithstanding his wants 90 Comforts for a weake Christian and helpes for his strengthening 90.91 Signes of a strong Christian. 91 The extent of the power of God and what God cannot doe 92 Of the glory of God and how many wayes it is reuealed 92.93 About falling from Grace and Perseuerance 93 Motiues to Patience and what we must doe that wee may be patient and seauen things wherein we should shew patience 94.95 Of Long-suffering and how to preuent anger and desire of reuenge 95 What wee must doe that wee might get constant Ioyfulnesse of heart 96 How the Father may be said to redeeme vs. 97 Markes of a Childe of God 98 How Christ dyed for all men 98.99 Fiue sorts of men in the Church not made fit for heauen 99 The diuision of Canaan by Lot shadowes out many things in the kingdome of heauen 100 Our inheritance is in light in sixe respects 101 A three-fold light ibid. A sixe-fold darkenesse in euery vnregenerate man 102 Nine things in euery one that is deliuered from darkenesse 103 The excellencie of Christs Kingdome and the priuiledges of his Subiects 105 Foure wayes of Redemption 108 The comforts of the Doctrine of remission of sinnes ibid. The terrour of the Doctrine of remission of sinnes 109 What a man should doe to get his sinnes forgiuen him ibid. Christ more excellent then all Monarches in diuers respects 110 Difference betweene Image and Similitude Gods Image is in man three wayes the difference betweene the Image of God in man and in Christ Christ is the Image of God three wayes hee is the Image of God as God and as man three wayes 110.111 How many wayes Christ is said to be first begotten 113 Foure words confute foure errours about the Creation 115 Diuers opinions about the meaning of the words Thrones Dominions c. ibid. All things are for Christ in diuers respects 117 The eternitie of Christ described and explained 118 How all things consist in Christ. ibid. Many Obiections about the preseruation of the righteous answered out of the 37. Psalme fol. 102. But if we would be thus preserued wee must looke to nine things noted out of that Psalme 121 The benefits that slow from Christ as Head of the Church 121 Of the Church 122.123 How Christ is the beginning 124 A three-fold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects 125 Christ is first in diuers respects ibid. What it is to yeeld Christ the preheminence 126 All fulnesse is in Christ in fiue respects 127 Tenne fruits of the bloud of Christ. 132 How many wayes men sinne against Christs bloud ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in fiue respects 136 Wicked men are enemies both actiuely and passiuely and how 137 The reasons why most men minde not their misery 199 Sixe distinct things in our reconciliation by Christ. 130 Why the Church is called all things ibid. Christs body better then ours in fiue respects fol. 139. Not like ours in two things and like ours in three respects 140 How many wayes Christ doth present vs to God 141 How Christians may be said to be holy vnblameable and without fault in Gods sight in this life 142 Internall holinesse must haue seauen things in it ibid. What externall holinesse must haue in it 143 Signes of an vpright heart 143. and Meanes and Motiues By what meanes men are induced to fall away 144 How the faithfull may fall away ibid. Seauen things from which the Elect can neuer fall 145 Concerning perseuerance 1. Motiues 2. Meanes 3. Helpes ibid. How many helpes a Christian hath from the very spirit of God that is in him and from the Word 146 The priuiledges of an established and grounded heart and what wee must doe that wee
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
them Vers. 8. From the generall consideration of all the words I obserue First it much matters to the efficacie of the doctrine what the Ministers be he that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw vvith others Fourthly hee must consecrate his seruice to God and the Church Fiftly hee must be faithfull And lastly one that will loue his people Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughty pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuy sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust prayses for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors Ministers of the Spirit Gods Stewards Candlestickes the mouth of Christ Starres Angels and many other titles of dignitie From these words as yee also haue learned of Epaphras I obserue First that if men would be effectually wrought vpon by the word they must plant themselues vnder some setled Ministery they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neyther the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministerie of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many poynts they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humerous men would then be ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples mode stand humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods Seruants in this life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaymed to be the best part of a Kings title Psal. 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to be Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can onely purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision sometimes to Magistrates yea sometimes to Women sometimes to a speciall calling or sort of Church-officers sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painfull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that he that receiueth one of them in Christs name shall not be without his reward Besides Christ saith of them that where hee is there shall his Deacon or Seruant be and his father will honour him though the world doe not Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly we may see what power these Deacons haue Mat. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice Secondly they must follow their Master Christ in doctrine in life and in sufferings Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle Thus
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing Knowledge makes a man liue ioyfully and comfortably true ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the Children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not wee reioyce in God c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
man iustified and sanctified thou must know that thy name is written in the Booke of life which cannot be without Faith In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal. 126.5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neare as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to be much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the payne to sow Iohn 4.36 Gal. 6.7.8 Hee that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master we serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes. 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if wee be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sence of Gods mercies is easily inflamed with ioyes in the holy Ghost 3. We must take heede of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things wee heare doe specially affect vs and concerne vs we must be carefull with all heedfulnesse to keepe those things whatsoeuer we forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to be sanctified throughout inwardly and outwardly in soule body and spirit hauing respect of all Gods Commandements and retayning the loue of no sinne so shall we reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light HItherto of the Ezordium of this Epistle as it contayned both the Salutation and Preface The second part both of the Chapter and Epistle followeth and is contayned in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse the 15. to the 23. The worke of Redemption is two wayes considered of first more generally in the 12. Verse secondly more particularly Vers. 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is eyther in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the confirmation of it what it shall be in the end and so it is praysed first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sence of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of prayer and prayses it is a great sinne not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie sometimes to Christ sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two wayes first in respect of Christ secondly in respect of the Christian. 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sence two Questions may be moued Quest. 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans. It is to be made to the whole Trinitie Acts 7.59 1 Thes. 3.2 2 Cor. 13.13 Obiect But prayer is here made to one person Sol. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest. 2. Is the Father a Redeemer in that Redemption is here giuen to him Ans. The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonne redeemes vs by taking our nature and in obeying the Law and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For Tryall 2. For Instruction 3. For Consolation For Tryall for it stands vs much vpon to be assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what wee want and of true
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
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
Perfectly though not in vs yet in Christ our head it is already put away in his person though not in ours 5. It is put away in hope in that we do by hope waite for an absolute and full redemption from all sinne and miserie Thus of the forme of this circumcision the efficient cause followes By the circumcision of Christ There is a twofold circumcision of Christ. First that which he suffered in himselfe Secondly that which he works in vs the vertue of the first is a great cause of the second Quest. But why was Christ circumcised seeing there was no cause of circumcision in Christ for nothing could be signified by it seeing he was the Messias himselfe perfect God and man nor was there any impuritie in him the amputation whereof should thereby be signified he was a Lambe without spot a high Priest separate from sinners the couenant of the promised seede was in himfulfilled and he came to abolish circumcision and lastly t is hee that circumciseth the hearts of others Answ. 1. Christ was circumcised thereby to shew himselfe to be true man 2. thereby to honour the institution of circumcision as he had done other parts of the Law 3. that the Iewes might not cauill and say they would not receiue an vncircumcised Christ. 4. to commend the vertue of obedience by his example 5. that he might beare the burthens of them that being vnder the law were not able to beare the burthens of the law God by this signe as by an imitating rite did subiect him to the law he hereby professing himselfe a seruant to the law to make vs free 6. hee was circumcised and baptized to signifie his vnion with both Churches both of the old and new Testament and â—hat he came of tâ—â—aine to make one 7. to ratifie and sanctifie the circumcision of the Fathers as his baptisme now sanctifieth ours 8. to signifie the cleansing of our natures especially by bearing of the imputation of our impurities 9. he did in his circumcision begin to satisfie God by those first fruits of his bloud it was as an earnest or pledge of his bloud to be more plentifully powred out it was a part of his humiliation and of the price of our sinnes Lastly hee was circumcised that our hearts by the vertue of it might be circumcised for as his death killeth sinne in vs and his resurrection raiseth vs vp to newnesse of life so doth his circumcision circumcise our hearts Hence we may gather comfort against the difficulties of mortification for Christ will be pleased to deriue vertue from his owne circumcision yea it is a pledge to assure vs that as certainly as he was circumcised himselfe so he will see to it that our hearts be circumcised if wee will cast our selues vpon him and by faith come vnto him there is no sinne so linked but in Christ we may haue some deliuerance from it On the other side it shewes the miserie of all such as liue in the loue of their sinnes and minde not mortification this shewes they are not in Christ yet for they cannot be in Christ except they be circumcised Lastly it may serue for instruction at once to all that hope for freedom in Iesus Christ to shew the proofe of their interest by their circumcision spiritually and to speake distinctly of it we must vnderstand that the Lord that requires this circumcision of vs extends his precept both to the heart and the eares and the tongue and contrariwise complaineth of vncircumcised both heart and eares and lips in the heart we must especially looke to the circumcision or mortification 1. of ignorance 2. of wicked thoughts 3. immoderate eare 4. prophanenes in God seruice in a wretched securitie or a neglect of inward worship 5. disordered affections as lust anger suspition 6. discontent with our estate 7. vnbeleefe Now for our eares they must be circumcised 1. in the vnpreparednes or want of attention in hearing the word 2. in receiuing tales 3. in communicating with the sinnes of others by a willing hearing of their wickednesse Lastly looke to the circumcision of the tongue and that in the care to auoide 1. the polluting of Gods name either by swearing or blasphemie 2. rash censuring 3. rotten speech 4. lying 5. bitter and furious words and the spirit of contradiction 6. flatterie 7. tale-bearing 8. idle and vaine words And thus much now of the spiritual circumcision and of the 11. verse VERS 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him from the dead In the former verse the Apostle hath laid downe the first reason and directed it principally against Iudaisme we haue spirituall circumcision in Christ and therefore we need not carnall circumcision and so by consequent none of the ceremoniall law Now in this verse he meeteth with obiections Ob 1. The reason seemeth not to follow they were spiritually circumcised therefore needed not the outward for so was Abraham yet he receiued outward circumcision Answ. The reason is of no force now in the new Testament because Christ hath appointed another sacrament in steed of it for we are buried with Christ by baptisme Ob 2. But was not Circumcision a more liuely signe Answ. It was not which he sheweth to be true both in respect of mortification and in respect of viuification baptisme liuely representing and sealing vnto both Quest. But haue all that are baptised these things signified by baptisme Answ. They are offered to all but they are inioyed only by such as haue faith in the operation of God Quest. But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ. Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ. Buried together with him Three things may here be noted 1. the buriall of Christ. 2. the buriall of the Christian. 3. the vnion of both For the first that Christ was buried was storied by the Euangelist and fore-signified by Ionas as a type and fore-prophecied of by Esay the Prophet he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes Hee was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue
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
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
in worde In nature and so the Prophet Dauid saith men of high degree are a lie In worke and so men lie either through hipocrisie or deceite Hipocrisie is lying whether it be in worship to God or carriage towardes men Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or applie truthes to wrong persons or for wrong ends The Diuell is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so do they in slaundering and flattering But most strictly lying is in the report of thinges vntrue in conuersing with men whether at home or abroade There are many reasons why a Christian should take heede of lying First if we consider the cause of lying it is the Diuell he is the father of lies Secondly if we consider the nature of a lie it is most shamefull and hatefull and therefore the liar denies his lie because he is a shamed to be taken with it And our Swaggerers hold the lie so disgraceful that they will reuenge it many times with blood Riches cannot adde so much grace to a man as lying will bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a liarf. And the Lord vseth to recken lying with the most monstruous sinnes to make vs the more to hate it as we may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly on the contrarie to speake the truth is to shew righteousnesse A mouth without guile is a marke of Gods redeemed and the remnant of Israell as ingenerall they will do no iniquitie so in speciall they will not speake lies Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other It were most vnnaturall for the head to lie to the hand or one member to be false to an other so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if we consider the effects or consequents of lying for it makes vs abhominable to God as they that do truly are Gods delight so lying lippes are abhomination to the Lord and a liars tongue is one of the 7. abhominable thinges which Salomon reckoneth vp The law also is giuen to liars among the rest as the Apostle to Timothie affirmes It is one of the sinnes that bringes vpon a mans soule and bodie the forfeiture of the law If lying be not restrained in time thou maiest get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixthly know that God will enter into iudgement with all liars sometimes by ordinarie iudgements sometimes by extraordinary as he did with Ananiah and Saphirah Now the holy Ghost saith he that speaketh lies shall not escape but God will destroy them that speake leasings or if we could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in them but more especially they are in a cursed condition that seeke lies and teach their tongues to lie neither let men please themselues that they can do it couertly For liars are for the most part easily found out there is among the rest 3. signes of a liar and in one of the three he vsually discouers himselfe 1. To vary incontinently 2. To hearken to a false tongue 3. To loue lies But let euery one that feareth God obey this counsell of the Apostle to put lying in the Catalogue of sinnes he would daily watch against And because by nature wee are all prone vnto this sinne we should remember it euen in our praiers to God that he would remoue far from vs vanitie and lies Before I passe from this vice there are certaine questions to be answered as first whether all lying be sinne or no. That this may be vnderstood men vse to deuide lies into three sortes There is an ossicious and a pernicious and a iesting lie All men condemne the pernicious lie many excuse the lie in iest and some commend the officious lie but the truth is all are naught And therefore the Apostle saith lie not at all for he speaketh indefinitely But it will bee obiected that the midwiues and Rahab and Micholl did lie but it must be answered that their zeale and pietie was to be praised but the meanes they vsed was not to be imitated If any obiect that the Patriarches vsed lying they must know that diuers speeches of theirs which to some seeme to be lies indeed were not For Sarah was Abrahams sister and Iacob was Isacks first borne by diuine dispensation and prophetically so Paules speech about the high Priest may be excused when he saith he knew not that he was the high Priest For from the death of Christ the right of the Priesthood ceased If it be further obiected that of two euils the lesse is to be chosen I answere that that rule is to be vnderstood of euils of inconuenience not of euils of sinne Now that it may further appeare that it is not lawfull to lie no though it were to saue others from great danger These reasons may be weied First we may not doe euill that good may come of it 2ly Peter was rebuked for dissembling though it were as hee conceiued to a good end euen to auoyd offence and scandall 3ly nay it is not lawfull to him though it were to defend Gods cause or to preuent his dishonour therefore Iob saith earnestly and in great heat will ye speake wickedly for God and talke deceitfully for him will yee accept his person c. 4ly If wee might lye to saue others out of danger then wee might lye to saue our selues also for we are not more bound to care for the safetie of others then our owne but we may not lye to saue our selues for then Peter had not sinned by denying his Master keeping his faith and his heart seeing it was to saue his owne life Lastly we might as well commit fornication with the Moabite to draw them to our religion or steale from rich men to giue to the poore as to lye to profit Quest. But is it not lawfull to suppresse the truth sometimes Answ. Truth is either
and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge hee maketh intercession for them and for the stings of this ould serpent hee is a continuall brasen serpent they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted and his power dwelleth in them to be manifested in their weakenesse and he came into the world of purpose to dissolue the worke of the Deuill Thirdly are they dismayed with the sence of their owne weakenesses and ignorance why they haue such an high Priest as is touched with their infirmities and knowes how to haue compassion on the ignorant hee will not breake the bruised reed nor quench the smoaking flaxe Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God yea hee will be their consolation so that as their sufferings abounds his comforts shall abound also or if he doe not deliuer then hee makes a supply by giuing them better things out of the riches of his glory He is a husband to the widow and a father to the fatherlesse and as the shadow of the rocke in a weary land to them that are persecuted and driuen to and fro by the hot rage of euill men Lastly are they in the feare or in the danger of death Why Christ is all in all heere also for he hath ouercome death for them hee hath opened the way to heauen he hath destroyed him that had power ouer death he hath freed them from the wrath to come he hath begotten in them a liuely hope of a happy issue from the passage of death he is the first borne of the dead and hee will be the resurrection and the life vnto them What shall I say but conclude with the Apostle Christ is in life and death aduantage onely that Christ may be all in all to vs we must heare him we must beleeue in him we must deny ourselues and take vp our crosse and follow him and finally we must liue to him and die in him And thus of this eleuenth verse and so of the second part of the generall exhortation VER 12.13 Therefore as the elect of God holy and beloued put on bowells of mercy kindnesse humblenesse of minde meekenesse long-suffering Forbearing one another and forgiuing one another if any haue a quarrell against another euen as Christ forgaue you so also doe you There are three things requisite to holy life First the meditation of heauenly things Secondly the mortification of vice Thirdly the exercise of holy graces and duties Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto Now in these words and those that follow to the 18. verse he intreats of the third for he giues rules for the obedience of the new man and those rules are more speciall or more generall The more speciall rules are from the 11. verse to the sixteenth The more generall are in the 16. and 17. verses the one concerning the meanes of holy life vers 16. and the other concerning the ende of holy life ver 17. The speciall rules giue in charge the exercise of nine graces and in the setting downe of these rules I obserue 1. The Motiues to perswade to the obseruation of them and they are three the one taken from their election the other from their sanctification the third from the loue of God to them And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse 2. The manner how they be charged with these graces and that is noted in the Metaphor put on 3. The graces themselues and they are in number nine Some of them haue their greatest praise in prosperity principally as mercy kindnesse meekenesse humblenesse of mind some of them concerne the times of aduersity principally as long suffering and clemency in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Now from the coherence imported in the worde therefore diuers things may be noted 1 In that he prescribes the mortification of vices before the exercise of graces it shewes that till vice be mortified grace will not grow nor prosper the true reason why many men thriue no better in the gift of Gods spirit is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life 2 In that he rests not in the reformation of vices but prescribes also rules of new obedience it shewes that it is not enough to leaue sinne but we must bee exercised in doing good It will not serue turne for the husbandman that his fruit trees beare no euill fruit but hee will cut them downe if they bring not forth good fruit barrennes is cause great enough of hewing downe 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed for the attaining and exercise of euery holy needefull grace and duty he that hath true experience of the beginning of any true grace hath a true desire and a willing indeauour and a iust estimation of all grace For as he that repents of one sinne loues no sin so he that trauels in the birth of any grace desires all grace so farre as in conscience he knowes them to be required of God and in some degree except it be in the time of violent temptations or that the losse of the meanes occasion any deadnesse or faintnesse in the desires of the heart or that there be a relapse into some presumptuous sinne after calling 4 If this therefore carry vs to the former verse then we are informed that our indeauour after mercy meeknesse patience loue peace or the rest will neuer want acceptation with God And withall wee may take comfort if wee would seriously set about the practise of these though wee found many lets and doubts and difficulties yet Christ will be all in all to help vs and giue good successe Thus of the coherence The motiues follow and first of Election Elect Gods seruants are Gods elect and that both in respect of election before time and also in respect of election in time for the Lord hath in his eternall counsell chose them in Christ to the obteining of saluation to the praise of his grace And besides at sometime in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing
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
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
as they would bee for vsually if in discretion men prooue before they trust they are taxed of pride and haughtinesse yet considering the vile hypocrisie that is in many it is better to be so censured without cause then to be beguiled by men that make their religion but a cloake to their owne ends The third rule is that while they stand and fall not into open sinne thou maiest not traduce them but conceale thy dislikes till God lay them open vnlesse greater danger might ensue by the concealment for the Lord may make him sound and giue him repentance Paul doth not dispraise Demas here as he doth not commend him Thirdly we may in this man note the propertie of many hypocrites they will not be discountenanced they are vsually impudent this man thrusts himselfe into the Apostles company and will be commended to the Churches he will haue a place though it be the last place Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Hitherto of Salutations signified now the Salutations required follow and these are particular verse 15.16.17 generall v. 18. The particulars concerne either Laodiceans v. 15.16 or the Colossean preacher verse 17. who is not onely saluted but exhorted or rebuked by intimation In the salutation of the Laodiceans obserue two things first the persons who are to be saluted v. 15. 2ly a speciall direction for the open reading of two epistles v. 16. The persons are the brethren in generall and Nymphas in speciall and the houshold of Nymphas Salute the brethren which are at Laodicea 1 Christian curtesie ought to haue in it a holy remembrance of absent friends 2 It is not vanitie or weaknesse but may stand with singular gifts and graces of minde to bee industrious and large hearted in the many remembrances of all sorts of Christians 3 It is profitable that men of great gifts and place should preserue their memory with others though it be but in these lighter complements of salutation for many times it may inflame much affection to godlinesse in such to whom they send their salutations 4 God hath his choice amongst men for here hee takes notice of the brethren in Laodicea onely God doth not driue in whole townes of men into the field of his grace at once for as it was then in turning men from gentilisme so it is now in turning men from profanenesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not hir house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the gospell And the Church that is in his â—omsâ— By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honour remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good Master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may try our loue to Gods children by examining our selues whether we can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the yoong and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle calls this houshold a Church we may note that a religious and well ordred familie is as it were a little Church Here in one familie is prescribed what all families should be this familie is called a church because his people were godly and the word of God was read there and prayers made to God and Psalmes sung and the yonger sort were catechized and instructed Now doe we learne from hence that our houses are Churches then these things will follow 1 That Gods worship and pietie must be set vp in them how can they be churches of God if God be not serued in them 2 All must be done there in order and quietnesse and silence for so it is or should be in the Church 3 Euill persons that are incorrigible must not dwell there but must be cast out Psal. 101. 4 The Husband or Master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ. Againe are our families Churches why then religious families are in a happy case for then God himselfe will dwell there So as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of profane housholds should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither prayer nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and rayling and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuills dwell they are very styes of vncleanesse and vnholinesse Thus of the 15 verse 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 These words conteine a direction for reading 1 of this epistle and that both priuately and publikely 2 of an epistle from Laodicea In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept search the Scriptures Ioh. 5.39 and this may euidently reprooue the profane neglect of the most herein in this great light many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others thought for their credit sake they haue gotten them Bibles yet they read them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must be read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must read the Scriptures it is here set downe indefinitely of you meaning
applause they set out at first with such a strife to seeme eloquent and learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3 Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1 Who he is that is exhorted say to Archippus 2 The matter charged vpon him see to thy Ministry 3 The reason by which it is vrged thou hast receiued it of the Lord. 4 An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7 things 1 The Sinner must be told of his sinne Leuit. 19.17 2 Such as offend publikely must be told of it publikely 3 Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie sâ—lt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may be told of their faults it is too commonly knowne they can sinne aswell as others why then should they not be rebuked as well as others Doth Archippus need to be told the Lord be mercifull to the land and Church There be many Archippasses in the Church of England had need to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule murther of many kinds 4 The people may put their teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5 Ministers must bee told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction Rebuke not an Elder but exhort him as a Father here they must say to Archippus not directly reprooue him 6 They must say it to him not say it of him Ministers ought not to be traduced behind their backs 7 He doth not threaten him if he doe not which implies hee hoped their exhortation would speed certainly t is a great praise to profit by admonition Take heed to thy Ministry This take heed hath in it three things 1 Consideration a weying and meditation of the greatnesse of the function of the dignitie of it and the dutie also with the accounts he must make to God and his high calling and the great price of soules c. 2 It notes diuers of the worthy qualities of a Minister as care attendance watchfulnesse aptnesse to teach and diuide the word aright discretion to giue euery one his portion diligence gentlenesse in not marring the doctrine with passion patience to indure the worke and labour of his ministry c. 3 It notes caution and so Ministers must take heed both of what is within them and what is without them they must take heed of their owne diuinations they must take heed of sloth and idlenesse they must take heed of the obiections of their owne flesh and the tentations of the Diuell without them they must take heed of the new errors that will daily rise they must take heed of the sinnes of the people with all the methods of Sathan in deuising committing or defending of sinne they must take heede of mens fancies and for persons they must take heed of hypocrites and open aduersaries domesticall vipers and forraine foes false brethren and profest Idolaters The Vse may be for great reproofe of our sleeping watchmen and blinde guides that take no heed to their ministeries Oh the woes that will fall vpon them who can recount the miseries that the bloud of soules will bring vpon them Which thou hast receiued in the Lord A Minister is said to receiue his ministrie in the Lord in diuers respects First Because it is Gods free grace that he is chosen to be a Minister Rom. 5.1 Secondly because he is inwardly called and qualified by God Thirdly because he receiued his outward authoritie though from men yet by the direction and warrant of Gods word Fourthly because he receiues it for the Lord that is to Gods glory and the furtherance of his kingdome ouer the misticall body of Christ. The Vse is threefold First the people should therefore learne to seeke their ministers of God Secondly Ministers should hence learne neither to bee proud nor idle not proud for they receiued their ministerie of God it was his gift not their deserts not idle for they are to doe Gods worke Thirdly Ministers may hence gather their owne safety notwithstanding the oppositions of the world that God that called them will perfect them To fulfill it Ministers are said to fulfill their ministeries two waies 1 By constancie holding out in it to the end to fulfill it is to go on and not looke backe when they are at plow 2 By faithfull performance of it with a due respect of all the charge they haue receiued of God thus to fulfill it is to shew the people all the counsell of God it is to rebuke all sorts of sinnes and sinners it is faithfully to do euery kinde of worke that belongs to their ministerie whether publike or priuate Vers. 18 The salutation by the hand of me Paul remember my bondes grace be with you Amen There are 3 things in this Verse a signe a request a vowe or wish The salutation by the hand of me Paul To write with his owne hand hee calls the token in euery Epistle 2. Thess. 3.17 Here two things may be noted 1 The great care that anciently hath beene to prouide that none but the true writings of the Apostles should be receiued of the Church it should cause vs so much the more gladly to receiue and read these Apostolicall writings 2 It implies that euen in the times of the Apostles Sathan raised vp wicked men who endeauoured to counterfeit bookes and writings and to father them vpon the Apostles themselues or other eminent and worthy men this continued successiuely as a most diuellish practice in diuers ages after Remember my bondes The obseruations are 1 Gods children haue beene in bondes 2 It is profitable to remember the troubles and afflictions of Gods children and to meditate of them for 1 it may serue to confirme vs when wee finde like hatred from the world 2 It is an alarum to preparation and the harnessing of our selues against the fight of affliction when one part of the host of God is smitten should not the rest prepare for the fight 3 It will soften our hearts to mercy both spirituall and corporall And 4 It may learne vs
vaine-glory to seeke fame Ecolâ—s Matth. 5. Phil. 2. Foure things make glory vaine Iohn 3.17 Loue is a vice three wayes Concerning loue 7. things may be noted from the coherence Obseruat 1. 1 Iohn 3.14 1 Iohn 4.7 1 Iohn 4.16 Iohn 17.26 Obseruat 2. Obseruat 3. 1. Iohn 5.1 Mat. 10.41 42. Obseruat 4. 1. Thessal 3.6 Obseruat 5. Galat. 5.6 Ephes. 6.23 1. Tim. 1.14 Obseruat 6. 1. Iohn 2.9 10. 1. Iohn 3.16 Obseruat 7. Vses 1. Iohn 5.1 Note What things ought to be in our loue Seauen things ought to bee shewed in our loue Roman 12.15 Liberalitie Wicked hospitalitie True hospitatalitie Works of mercie Roman 12.13 Leuit. 25.26 Luke 6.35 1 Cor. 8.3 8. 1 Tim. 6.18 19 Spirituall mercie Societie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.17 Roman 12.11 Acts 2.42 Philip. 1.5 Phil. 2.5 1 Pet. 4.8 Genes 13.18 Roman 14.15 1 Cor. 13.7 Ephes. 4.16 Marke 3.1 Prouer. 15.1 1 Corint 6.7 Gen. 13.8.6 Mat. 17.25.26 Roman 12.21 Ephes. 4.31 Matth. 19.19 22.39 Foure things in the manner of our loue 1 Pet. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.9 1 Corint 4.21 1 Corin. 13.4.5 1 Corint 13.6 1 Corint 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prouer. 3.28 b 1. Thes. 1.13 c Hebr. 6.10 d 2. Corin. 9.17 e Galat. 5.13 1 Thessal 3.12 f Ephes. 5.2.3 Motiues Matth. 24. From example 1 Ioh. 4.9.10.11 Note 1 Iohn 3.16 From Commandement Iohn 13.34 Iohn 16.12 From profit Philip. 2.1 Roman 13.10 How Loue is the fulfilling of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 5.22 Iohn 13.14 Iohn 3. 1 Iohn 4.7 Iob 23.8.9 1 Iohn 4.12 Ephes. 4.1.4 1 Iohn 3.14 Zeph. 1.14 2 Pet. 3.10.11 1 Thessal 4.16 Matth. 14.3 1 Iohn 4.17 From the misery of such as loue not Gods children 1 Iohn 2. 3 1 Iohn 3.15 Ephes. 3.17 Ephes. 4.16 Ephes. 4. Verse 13.16 Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 9. Verse 10. Verse 10. Verse 11. The helpes 1 Pet. 1.22 1 Tim. 1.5 2 Tim. 1.7 2 Tim. 1.13 Tit. 2.2 Hebr. 10.24 Note Hebr. 10.25 The defects of the common Protestants loue Hosea 4.1 Esay 57.1 a Deut. 28.12 Mat. 16.16 b Gen. 49.25 Mat. 3.16 c Mat 3.2 11.11 Doctrines from Coherence Obseruat 1. One Grace crowneth another Obseruat 2. Obseruat 3. Ephes. 2.12 Iob 8.13 Euery carnall man is an Hypocrite Iob 11.20 Iob 27.8 Obiect Solut. Obiect Solut. Quest. Ans. d 1 Tim. 1.1 Psal. 31.24 The signes or properties of true Hope Lam 3.29 Rom. 5.2.5.4 e Acts 28.20 Rom. 8.24 f Rom. 4.18 g Tit. 1.2 Psal. 37.3 Psal. 73.26 Doct. 1. Doct. 2. Doct. 3. Doct. There is a Heauen Vses h Mat. 5.16 2 Pet. 1.7 Mat. 7.21 1 Pet. 2.11.14 Psal. 15. i Ephes. 3.16 k Iohn 3.5 Luke 13.5 l Mat. 13.11.52 m Mat. 13.44.45 n Iohn 6.27 o Mat. 16.19 Rom. 10.6 p Mat. 19.23 q Mat. 6.20 Col. 3.1 r 2 Cor. 5.1.2 1 Thes. 1.10 s Mat. 5.10.19 t Mat. 10.32.33 5.10 u Mat. 5.3 x Mat. 11.12 y Mat. 18.2 z Mat. 25 34.36 * Mat. 5.44 Luke 14.17 Note a Heb. 12.23 Luke 11.20 b Mat. 8.11 13.31 Doct. 2. Rom. 8.24.25 Vse 1. Heb. 11.13 2. 3. Obiect Solut. Iohn 15.19 Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Obiect Solut. Doct. 1. 1 Cor. 2.4 Who is a naturall man Esay 25 8. Rom. 8.6 Ephes. 2.1 Rom. 6. Doctâ— 2. Vses Doctr. Doctr. c Math. 17.5 Luke 16.29.30 Iohn 8.47 What good comes by hearing Sermons a Reuel 3.10 Vse 1. b Ezech. 3.27 c Mat. 13.16.17 2. Mourne and pray The sorts of euill hearers d Mat. 11.16 c. e Mat. 15.12 f Luke 4.24 g Acts 7.54 h 2 Tim. 4.3.4 i Ezech. 33.30 k Acts 17.32 l Acts 28.22 m 1 Iohn 4.5 n Heb. 12.19 o Mat. 21.45.46 p Mat. 19. q Luke 20 76. r Mat. 3.8 The misery of euill hearers s Ier. 7.22.29 c. t Mat. 10.14 u Mat. 12.41 c. x Prou. 28.9 The properties of the word How the word is said to be a word of truth The word worketh truth in vs sixe wayes Vses The doctrine of a mans reconciliation with God is principally to be taught and learned Rom. 10.15 x Act. 20.24 y 2 Cor. 4.3.4 z 1 Cor 9.16 a 2 Thes. 1.8 What the Gospell principally vrgeth Who receiue the Gospell b Rom. 1.16 c 1 Cor. 1.16 d Mat. 11.5 Luke 4.18 e Luke 16.16 Mat 11.10 f Mark 8. â—5 10.29 g Rom. 15.16 h Rom 19. The effects of the Gospell The Vses i Act 5.42 1 Cor. 1.12 k Ephes. 6.15 God sends the Word before we seeke it A triall of Doctrine l Gal. 1.8 Men must seeke the word whensoeuer it may be had All the world cannot signifie euery particular man in the world The swiftnesse and power of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Iohn 15.8 m Iohn 15.8 n Psal. 1.3 o Iohn 15.16 p Phil. 1.11 q Iohn 15.16 r Gal. 5.23 s Ier. 17.8 t Ier. 17.10 u Iohn 16.2.4.6 What fruits wee should beare * Esa. 27.9 What we must doe that wee may be more fruitfull x Mat. 13. y Esa. 6.2 z Ier. 17.8.9 a Ezek 47.12 b Iam. 3.17 c Luke 13.6.7 d Heb. 12. e Esa. 27.1.2.3.4 c. Vse f Hos. 10â— 1â— Rom. 6. The word increaseth fiue wayes g Ezech. 47.12 What we must doe that wee may increase h Ezech. 47. Psal. 1. i Esay 27.6 k Ier. 17.8 l Iohn 15.4 m Iohn 15.2.3 n Rom. 2. o Phil. 1.11 2.15.16 Doct. There is a season for fruit * 2 Cor. 3.2 p Mat 3.10 Iohn 15.2 * Psal. 1.3 Ezech. 47.12 q Hos. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiue things principally to be acknowledged from Gods Grace That we may heare the word in truth seauen things are to be done r 1 Cor. 3.18 s Psal. 25.14 Acts 10.33 t Psal. 50 16. u Iam. 1.22 Esay 57.15 1 Chron. 34.27 x Deut 5 27. y Heb. 4.1 1 Thes. 1.5 How men may be said to know and yet not truely Doctr. 1. The causes why many hearers get not knowledge Doctr. 2. z Tit. 2.10 11.12.14 * Zach. 4.7 Doctr. 3. The doctrine of Gods grace hard to the most The great commodities of assurance a Rom. 6.14.13 b Iohn 1.14.16 c 1 Cor. 15. d Prou. 12.2 e Prou. 3.34 f Prou. 14.6 1 Pet. 5.4 Iames 4.7 h 1 Pet. 1.13 i 2 Cor. 6.2 k Gal. 1.6 l Heb. 12.15 m Iud. 4. n Heb. 10.29 Diuision Doct. 1. What a Minister should be Doct. 2. o 1 Cor. 3. p 2 Cor. 3.6 q 1 Cor. 4.1 Tit. 1.2 1 Tim. 3.4 r Reuel 11.4 s Reuel 1.16 t Reuel 1.20 u Rom. 14.8 x Râ—m 13.4 y Rom. 16.1 z Phil. 1.1 1 Tim. 3.8.12 * Marke 9.35 with 37. a Iohn 12.26 b Marke 9.35.36 c Iohn 12.26 d 2 Cor. 4.1.2 e 2 Cor. 3.2.3 f Prou. 6.23 〈◊〉 〈◊〉