God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ. 1. Labor to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then go vnto God and let thy conscience make request for the answere of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest. But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether wee haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith wee see God can denie nothing vnto faith it should be to vs in the sacraments in mortification and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason for Gods power to the effect he is able to doe it therefore he will doe it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euerything but such things for which there is promise or meet examples in the scriptures Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them 2. In moderating the afflictions to their strength 3. In guiding them to the right ends 4. In deliuerance out of them If we looke vpon the enemieâ— of the godly in particular God shewes his power 1. In restraining or disappointing them 2. In rewarding and ouerthrowing them So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan Thirdly in the difficulties of holy life the Lord vseth his power 1. In making his seruants able to walke in his waies both by giuing them power and strength and by relieuing and reuiuing their strength daily and renewing it 2. In keeping them from euill 3. In establishing them that they may perseuere and hold out Lastly Gods operation is wonderfull in the vse of his ordinances and this is that is meant in this place In respect of this the Psalmist faith God is greatly to be reuerenced in the assembly by all them that are round about him O Lord God of hostes who is a strong God like vnto thee Thus the Lord is mightie through the ministerie of his seruants Thus the Lord performeth the counsell of his messengers his word returneth not to him in vaine yea his ordinances are his power vnto saluation they are all mightie through God Thus it is in particular in the sacraments though for their outward shew they doe not promise much yet by the maruellouâ— operation of God they are auaileable in effect for all that is promised in them only if we could get this faith in this operation of God here mentioned The vse of all is First for information we may here take notice of the difference between hypocrites and the godly in matter of godlinesse they can know know nothing but the forme of it the other haue experience of the singular power of God in all the passages of holy life both in the vse of the meanes and in his preseruation Secondly for instruction we should obserue and seeke out the working of the Lord and daily ascribe power vnto God and pray for the experience of it and that he would establish that which he hath wrought in vs Againe it may teach vs not to despise the weake Christian for the Lord is able through his operation to make him stand And it should incourage vs all to the works of righteousnes seeing Gods operation is so ready to be found and for hereafter in the vse of all the meanes our faith should be in the power of God Thus of the operation of God Through the resurrection of Iesus Christ Many are the benefits which wee reape from the resurrection of Iesus Christ. As first the resurrection of our bodies Secondly the accomplishment of the promises made vnto the Fathers Thirdly iustification and forgiuenesse of sinnes Fourthly a secret vertue vnto the ordinances of God Fifthly regeneration Sixtly liuely hope of an immortall inheritance Seuenthly the power of viuification and raising of vs vp to new obedience And this last is acknowledged in this place VERS 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickned together with him forgiuing you all your trespasses The sixt reason of the dehortation is conteined in this verse and it stands thus That which cannot helpe vs when we are in miserie nor further vs to happinesse when we want it is not to be followed nor rested vpon but such things are philosophie traditions and ceremonies they cannot heale the corruption of our natures nor raise vs out of the graues of sinne nor any way procure vs the pardon of our transgressions or
opinions to tye mens consciences withall Aduancing himselfe The word signifieth to take possession and to goe proudly and to search hidden things with deep insight as it is here applied it may note in their sin three things 1. A deep insight or out-reaching into a thing beyond ordinarie knowledge 2. A mightie approbation or very possesâ—ing of a mans selfe in a peculiar content arising from his owne inuention 3. An externall aduancing or vaine glorious priding of a mans selfe in hiâ— fancie There is a strange corruption in the nature of all sorts of men a secret inclination to deuises and reaches both in opinion and life the scripture giues warning of the doctrines of men of opposition of science of the deepnesse of Satan of transformation in euill Ministers into Ministers of light c. And thus are men in their practice though they commit the same foule euils they condemne in others yet they haue such deuises with which they please themselues that they are called counsells and they are said to seeke deepe to hide their counsells c. They haue their turning of deuises Euery man almost thinks he hath some conceit which others haue not c. such as these Either they may doe it though others might not or the manner is different or the issues will not be alike or he will repent at such a time when he hath tried so farre or he will make amends or it shall not be knowne or God is mercifull or his fault is not so great as others or the Scripture doth not condemne it in expresse words These and such like conceits in themselues are dull and sillie But where the loue of sinne hath warmed the heart and the deuill hath put life into them it is incredible to conceiue how miserably pertinacious men will shew themselues to be and so do men approue of their owne deuices that vsually there is no error or sinne so vile but men can blesse themselues against any terror or threatning and if men finde their deuises to haue any entertainment they will aduance themselues wonderfully and not only swell in great thoughts of themselues but outwardly vaine-glory will ouerspread their cariage words and actions The consideration hereof should teach vs to trust more in God and lesse in men and to labour for plainenesse of heart and simplicitie and to long to heare God speake and shew vs the secrets of his wisdome and to suspect our selues when we feele a selfe-liking or an inclination to boast of our deuice especially we should pray that the Lord would keep vs from desire of vaine-glory t and accordingly we should endeuour to doe nothing through strife or vaine-glory u but rather set our glory and boasting in knowing God * and in the crosse of Christ x and in the hope of the glory of the sonnes of God y daily examining our selues and prouing our owne works lest we thinke our selues something when we are nothing z Thus of their ignorance Râ—shly puffed vp These words are a taxation of their swelling pride described 1. by the nature of it puffed vp 2. by the effect in vaine or rashly 3. by the cause in the minde of their flesh Puffed vp What is pride but a winde a winde to fill and a winde to torment Men may be spiritually swelled both in life and opinion There is a swelling for abundance of riches a there is a swelling behauiour in mens cariages b there is a swelling in sinne but here is a swelling for opinionsc. Oh that wee could learne to abhor pride and swelling by considering how much the Lord abhors it as many Scriptures shew Prou. 8.13 16.5.19 Iob 40.6 Hab. 2.5 Mal. 4.1 and many such like Oh that wee could be in loue with a meeke and quiet spirit in the hid man of the heart But let vs obserue the effects of pride Rashly The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies either rashly or in vaine Sure it is a great fault to be rash light sudden in opinion or practise It is a great fault to be rash in reprouing in praising in dispraising or taking or mistaking doctrine in iudging or censuring and we should pray that the Lord would giues vs astayed spirit and a minde not easily hurried into distemper If we read it in vaine it notes fitly that pride alwaies is in vaine In vaine I say First In respect of God who resisteth it Iam. 4.7 Luk. 1.51 Secondly In respect of other men who will not regard it Prouerb 11.2 Psalm 101.5 Thirdly In respect of themselues who inherit nothing by it but follie Prou 14.18 1. Tim. 6.4 Our hearts desire then should be that the Lord would hide our pride and mortifie our naturall corruption herein In the minde of the flesh Here he shewes whence all this stuffe and swelling comes it came from the minde of the flesh euen from the fairest part of the soule The minde of the flesh is that acumen that sharpnes of wit that perspicacie that is in men and so we may see that wit sharpnes of vnderstanding carnall reason is in vaine whatsoeuer men sauour of themselues a meere puffe of winde a very vanitie whether it be in opinion or in life the very wisdome of the flesh is enmitie with God our owne very minds are so defiled and corrupt Which should teach vs to gird vp the loynes of our mindes and restraine that selfe-conceit might arise from the pride of our owne mindes or carnall reason we should as the Apostle shewes become fooles that we might be truly wise Againe it should teach vs not to rest vpon the wisdom of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the bodie furnished and knit together by ioynts and bands increaseth with the increase of God These words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall bodie of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ. Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other here heresies and idolatries they maintaine the worshipping of Saints and Angells 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ. 3. That there is a difference between sinne and
which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
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
them Let such pray seldome as thinke they owe God no Sacrifice or receiue no blessings from God or care not for knowledge or finde no infirmities in themselues or haue no crosses or need no blessing vpon their callings and labours but let all that feare God stirre vp themselues to pray without ceasing because God requires it and hath made gracious promises because they finde daily necessities and may hereby exercise their faith and shew their loue to God and to others after the example of the Saints and by the motion of the Spirit of Adoption which will not be idle in them Thus of the Affirmation The Declaration followes That yee might be fulfilled with the knowledge of his will in all Wisedome and spirituall vnderstanding that ye might walke c. In this Declaration hee describeth the knowledge hee prayes for by fiue things 1 By the Obiect of it The will of God 2 By the Parts Wisedome and Vnderstanding 3 By the End That yee might walke c. Vers. 10. 4 By the Cause His glorious power Vers. 11. 5 By the Effects Patience Long-suffering Ioyfulnesse The Obiect is described in these words fulfilled with knowledge of his Will And here is 1. the Obiect it selfe Will of God 2. the Meanes of apprehension viz. Knowledge 3. the Measure filled with it Of his Will Will is a proprietie in God Proprieties in God are eyther Personall or Essentiall the Proprieties of the Person are such as these in the Father to beget and send forth of the Sonne to be begotten and sent forth and of the holy Ghost to proceede the Proprieties of the Essence are of two sorts some note the Essence as they say à priori and these are such Proprieties as are incommunicable that is are so in God as they are in no Creature as Infinitenesse and Simplicitie free from all mixture parts or composition some note out the Essence à posteriori and these are such as are first and principally in God but in the second place communicable to the Creature and of this sort are Power Wisedome and Will in God The will of God is eyther The Will of Gods good pleasure or The Will of his pleasure The Will of Gods good pleasure is in things where the effect is good The Will of his pleasure is in things where the effect is euill and so he wils in respect of the end but not in respect of the meanes to the end as Sinne and some Miseries The Will of Gods good pleasure is here meant and this is secret or reuealed The reuealed Will is here meant The reuealed Will of God is of foure sorts It is 1. His determining Will concerning vs what shall become of vs 2. His prescribing Will where hee requires eyther Odedience and this is reuealed in the Law or Faith and Repentance and so it is reuealed in the Gospell 3. His approuing Will and that is that Will by which hee graciously accepts and tenderly regardeth those that come to him in Faith and Repentance 4. His disposing Will and this is the Will of his prouidence The prescribing Will of God is wholy reuealed the other three but in part and by consequent Thus of the Will of God Knowledge This is the Grace by which the Will of God is apprehended The originall word is three wayes accepted Sometimes for Knowledge so ordinarily Sometimes for Acknowledgement as it is translated in these places Luke 1.4 1 Cor. 16.18 2 Cor. 6.9 Sometimes for Knowing againe All three sences may be here well considered off First of knowing Gods Will. Here I consider three things first what we must know secondly why or the motiues to perswade to seeke for knowledge thirdly the meanes to be vsed thereunto For the first wee must know that God doth approue of vs in Christ the approuing will And this is so necessary that our hearts can neuer be rid of the occasion of feare of our Reprobation till wee doe know it Secondly wee must know what God hath determined of vs his determining will To this end hath God giuen vs his Word and Spirit that wee might know what hee hath prepared for vs if wee loue him Thirdly we must labour to know what hee requireth of vs his prescribing will It is said of Dauid Acts 13.22 that hee did all the wils of God and so should we also labour to know and by practise expresse the power of all Gods wils and the rather seeing we haue fulfilled not the will but the wils of the flesh from time to time For the second there are many things might inflame vs to the desire of knowledge For this is the glory of Gods Elect not riches not strength not carnall wit It is the singular gift of Gods grace and speciall portion of his Chosen It is a great sinne and grieuous curse to want it but a damned plague to contemne it Knowledge Why it is more excellent then all things all but losse and dung in comparison of it Without it Zeale is little worth and Sacrifice is in vaine What shall I say This is eternall life to know God and whom he hath sent Iesus Christ Thirdly what must wee doe that wee may attaine to the knowledge of Gods will I answere First we must get to be true members of Christ for No man knoweth the Father but the Sonne and they to whom the Sonne reuealeth him Secondly we must conscionably practise what we doe already know by the light of Nature or generall light of Religion and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledge Thirdly men neuer soundly prosper in the attainment of sauing knowledge till they haue beene in the furnace of affliction of Conscience after men haue beene wounded in spirit and their hearts smitten within them they will then know and endeauour themselues to know But this Question may be excellently answered out of two places of the Apostle Paul First in the 12. of the Rom. 1.2.3 The Apostle shewes that a man must doe fiue things if hee would know what the good and acceptable and perfect will of God is First hee must deuote himselfe to a religious course of life this hee cals sacrificing of our selues to God Vers. 1. Secondly hee must no more follow the fashions of the world Thirdly hee must by prayer and the vse of all the meanes repent for the sinnes of his minde and get a new minde to put his knowledge in Ver. 2. Fourthly hee must be prouing and trying often examining himselfe and trying his euidence concerning the faith of Gods good will to him as the hope of his glory Vers. 2. Fiftly hee must not be ouer-curious to prie into such knowledges as concerne him not but be wise to sobrietie labouring especially by hearing and practise to get within compasse of the knowledge of his owne Iustification Sanctification
sorts of sinnes 3. If it preuayle it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it we must view his workes search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 3. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that we must be strengthened in Grace before wee can be filled with Knowledge till Grace preuayle euill motions and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are strengthened with all might some are feeble in the Knowledge and Grace of God There are strong Christians and weake infants and men of riper age It is profitable more exactly to consider of both and in the weake Christian I consider 1. Who are weake 2. What helpes to make them strong in the might of God For the better vnderstanding of the first I propound three things 1 What the Infant or weake Christian wanteth by which hee discouers his weakenesse 2. What he hath notwithstanding his wants 3. The happinesse of his estate though he be weake They are but Babes and Infants in Grace 1. That know not the loue of Christ with particular distinct and full assurance 2. That are not able to practise the more strong purging duties of mortification 3. That serue any passion and vnruly affection 4. That are vnsetled in the way of life and tost with the winde of contrary doctrine 5. That sticke at acknowledgement and dare not stand out to the profession of the truth 6. That cannot digest some truths of God as being strong meate and in their account hard sayings 7. That are inexpert and vnskilfull in the word of righteousnesse especially if they be ignorant in the principles other signes may be gathered from the contrary estate of the strong Christian afterwards 2 Yet the weakest Christian whatsoeuer hee wants hath these things 1. Hee discernes the season of Grace and the day of his peace and redemption which the wise-men of the world doe not 2. Though in his owne account hee can doe but little for the truth yet hee will be sure to doe nothing against the truth if hee may know it 3. Hee is not in the flesh hee is more then a naturall man hee is borne againe 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word 5. He beleeues whiles hee struggles with vnbeliefe 6. The strong man armed which is the Diuell is so cast out by Christ that hee preuayles not as he was wont 7 He can deny his reason pleasures profits and beloued sinnes and take vp his crosse in sâ—me measure Lastly such a dore may be opened to them that haue little strength as no man can shut and such courage they may haue that they will sticke to the word and keepe it as their best treasure whatsoeuer they lose and by no meanes be induced to deny Christ and his Name 3 His case is happy though weake for hee hath such a High Priest and Sauiour as knowes how to haue compassion on the ignorant and is touched with a feeling of his inâ—irmities and hath wrought the reconciliation of all his brethren and was tempted himselfe and therefore will succour the weake when hee is tempted and will see to it that more shall not be laid vpon him then he is able to beare it being his charge and office to prouide that the bruised Reede be not broken or the smoaking Flaxe quenched till iudgement be brought forth vnto victory And at all times the weakest Christian may goe bolâ—ly to the throne of Grace and obtaine mercy to helpe in time of neede The helpes for strenâ—â—ening of the weake are of two sorts some without vs some to be vsâ—d by vs. Without vs there are many things that may strengthen and incourage and animate the weake 1. There is proposed a glorious inheritance to them that ouercome 2. We haue the example of all the Saints 3. We haue a strong and sure foundation 4. We haue a strong God and his power is engaged to exercise it selfe in our weaknesse and to keepe vs vnto saluation without falling till hee present vs faultlesse before the presence of his glory 5. Wee haue a strong word of God able to build vs vp and make vs wise and saue our soules as being Gods Arme and mightie instrument of his power 6. The spirit of God is a Spirit as of Grace so of Power and helpeth the weake as in Prayer so in euery Dutie and grace 7. Wee haue a strong Sauiour Christ doth strengthen and incourage the Christian three wayes first by his owne example becomming a patterne to vs to follow secondly by application for vnto all that lay hold on him by Faith â—ee is a Priest after the power of endlesse life the Wiâ—edome of God and the Power of God thirdly by operation for hee hath borne our infirmities by his owne offering hee hath and doth consecrate and make perfect our persons and workes in Gods sight he doth vnite vs to the Father hee giues vs his Fathers glory both in that he giues vs such Graces as will bring to glory and in that he giues vs credit where himselfe and the Father are in credit Thus of the helpes without vs. If any aske in the second place what we must doe that wee may be strengthened I answere 1. Wee must pray for Knowledge and Faith to discerne and beleeue Gods power and promise Ephes. 1. â— 8. c. Aâ—d in the fourth of that Epistle there are fiue things more to be done â—hat wee may attayne to a ripe age in Christ first wee must subiect our selues to be taught and wrought vpon by such Teachers as are set ouer vs by Christ. 2. We must resolue and settle our selues in the doctrine of the foundation and the Principles of truth that wee be not tossed to and fro with euery winde 3. Wee must so be satisfied with the voyce of Christ in our Teachers that wee cast aside all respects of the voyce of strangers not opening our eares willingly to the sleights
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
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
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and pierce thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to be the signe of their death in sinne as if he would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne here called flesh is a spirituall kinde of disease gall leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this be not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. The guiltines of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That we haue no fellowship in the communion of Saints 4. That we haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law The vses follow First from hence wee may informe our selues in diuers things as first we may see why the faire works of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and be no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men be so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the bodie as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except we be borne againe we can neuer enter into the kingdom of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses we must not cry out of our ill fortune or of ill companie or of the deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh with the lusts thereof condemning our selues by a daily verdict and sentence as we are men according to the flesh so suffering in the flesh that we may cease from sinne yea we should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delaies of the flesh yea and to this end we should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath he quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse here described 1. In their quickning 2. In their forgiuenes We are quickned two waies 1. In Christ. 2. In ourselues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three waies 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3. Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he here speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God the life of grace the life of Iesus the life of immortalitie It is begotten in vs by the whole Trinitie the Father calleth vp these generations the Sonne giueth this life so doth the Spirit quicken also The meanes by which we are quickned is ordinarily only the word and that preached also which is therefore called the word of life Psal. 19.8 1. Pet. 1.22 Phil. 2.15 Ioh. 5. The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede the called of Iesus the children of the most high the brood of immortalitie they that follow Christ in the regeneration and the heires of eternall life Many are the singular prerogatiues of such as are conuerted
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
Act. 17.26 2. The times will not bee alwaies faire there are perillous times times of sorrow anguish sicknesse tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a little while with men There is a prime of a mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the Kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitie Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with little or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But indeed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnesse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leisure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with worldly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imploiment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imploiment in reading hearing conference mortification mercie c. Thus of wise conuersation Let your speech be gratious alwaies and pondred with salt that ye may c. Godly communication is heere exhorted vnto and for order heere is a precept Let your speech c. 2. the end of the precept that ye may know how c. In the precept concerning our speech obserue 1. the properties of speech which are two 1. they must be gratious 2. poudred with salt and then note the continuance how long the precept is in force and that is alwaies In generall wee so heare that we must looke to our words aswell as our workes and therefore they are far wide that say their tongues are their owne who shall controle them Psal. 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for triall for if God make vs new Creatures hee giues vs new tongues and if he turne the people to him by true repentance he doth returne vnto them a pure language Zepha 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this mans religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a â—lat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and Laborers he dislikes it in Masters and Parents aswell as in Children and Seruants it is as ill for the Master to spend his time in idle talke c. as for the Seruant Gracious Our words may be said to be gracious 3. waies First if we respect the cause 2 If we respect the subiect 3 If we respect the effect In respect of the cause good words are well said to be gracious 1 Because they flowe from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by but it is the God of nature that of his free grace giues vs good words 2 Our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carrie still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ 3. Our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers yea gracious words are faire words and faire words are first gracefull words wordes of thankefulnesse 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words 4 Wholesome words not filthy rotten communication Vse is for reproofe And men sinne against this exhortation 1 by omission of gracious words But 2 they do worse that vse euill words And 3 they are worse then the former two that vse their words to speake against grace and gracious courses But they are worst of all that loue euill wordes euen the wordes that may destroy either their owne soules or the soules of others 2 Heere is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by praier or to men in conuersing with them and to this end first we must pray constantly and conscionably to God to giue vs gracious wordes Secondly we must get the law of grace into our hearts yea we should striue to be examples one to another not onely in faith and conuersation but in words also and if all Christians are charged to vse gracious speeches much more ministers they should speake the words of God they should keepe the patterne of wholesome words and stay all vaine babblings which increase to more vngodlines and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse