of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see
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
and wickednesse of life and therefore let euery one that would grow rich in knowledge labour to be abundant in practise for the sauing knowledge of this misterie increaseth as grace and holinesse groweth God Doct. God is the author of all sauing knowledge he is the Father of lights The vse is therefore First if any man lacke wisedome let him aske it of God Secondly let all that would haue knowledge vse good meanes Those people that are too wise to vse reading hearing conference and Prayer are but in a miserable case those they account â—illy people euen as Babes and Sucklings in comparison of them carry away the blessing while they liue and dye in their sinnes Thirdly in the ministery of men we must beleeue them no farther then they bring warrant from the word of God it is Gods word and not men sayings or precepts must be our guide a feare of God bred by mans precepts will be in vaine Fourthly we should prise euery dramme of true knowledge got from the Word at a high rate euen to excell all other things as being the peculiar gift of God Would The reason of the dispensation of spirituall fauours in Christ are not in vs neyther in will nor worke but in the good pleasure of Gods will which should teach vs with so much the more thankefulnesse to expresse our admiration of Gods loue that could finde nothing in vs but cause of hate euen for euer what are wee or what are our fathers houses that we should be thus exalted in the Courts of our God and withall wee should in all things resigne our selues ouer to Gods will as the highest cause of all things wee should rest in his approuing will as our chiefest happinesse and obey his prescribing will as the absolutest and perfectest forme of holinesse and be subiect to his disposing will being patient in all trials and troubles because hee did it Lastly this might breake to powder carnall hopes how canst thou pleade thou hopest that God will saue thy soule seeing there is simply nothing in thee that the Lord cares for and thou hast not sought his grace by sound Repentance and true Faith Make knowne Diuers things haue beene noted before concerning this manifestation and reuelation of the Gospell that which onely I will here adde is the effects of it The proper effect of the powerfull publication of the Gospell is to bring life and immortalitie to light But the accidentall effect is to make variance and oppositions amongst men When CHRIST comes in this manner hee comes not to bring peace as the Fanne scattereth the Chaffe from the Wheat so is the word powerfully preached I need goe no further then this Citie for an instance though matters of controuersie haue beene wholy forborne and differences in matters about Church-gouernement and ceremonies haue not beene so much as touched with publike preachings and that matter of regeneration faith and sanctification hath beene almost onely vrged yet see what stirres what differences of censures what indignation at the reformation of any soules that haue beene wrought vpon by the word what inuectiues what strange reports what abhominable lies and slanders haue beene almost weekely raised and divulged throughout all the Countrie round about What is the riches of the glory The Apostles varietie and effectuall tearmes are to be noted though hee haue spoken much yet hee is not drawen drye but speakes still with great feeling and efficacie both of words and matter Aâ—d indeed as any men are more holy they haue the more deepe tender Affections in the meditation of the glory of the things of the Gospell This holy man cannot fall vpon the mention of the Gospell but his affections burst out into great tearmes of admiration as if hee thirsted after varietie of words to expresse his inward estimation and as it is a signe of a sanctifying disposition to be so affected so when wee see holy men striuing for words to expresse the glory of spirituall things it may secretly condemne the coldnesse and barrainnesse of our dull spirits that vsually through the deceitfulnesse of sinne proue to haue the dullest affections where wee should be most stirred and the Apostle doth well in seeking these affecting tearmes that so hee might excite affection and appetite in the hearers for people will no longer profit by the word then they admire it and long after it with estimation and therefore it should be a holy discretion in Ministers to study by all meanes to teach in such a manner as might most stirre affection and iust admiration at the power fitnes of the Word But here a question may be asked Say that we haue gotten a great affection to the Word and that we doe highly esteeme of it and long after it what must wee doe to keepe this appetite that we lose it not and that it dye not in vs by little and little I answere thou must looke to thy selfe in fiue things First take heed of euill company the people that cryed out for very admiration Hosanna blessed be he that commeth in the name of the Lord when they were gotten among the Scribes and Pharisees had altered their note into Crucifie him crucifie him Secondly thou must purge often that is thou must by mortification be oft in humbling thy soule by confession and sorrow to God in prayer else fulnesse and satietie will ouer-charge this appetite for so must hee doe that hath a stomacke apt to be filled with ill humours as experience both in body and soule shewes Thirdly if thou wouldest not despise prophesying thou must try all things and keepe that which is good which thou doest if thou obserue these two rules 1. if in hearing such Ministers as haue eyther their hearts or the doctrine vnsound thou separate the pretious from the vile 2. If in hearing the best men thou be especially carefull to keepe that part of Doctrine as did particularly touch thee and so was in a speciall manner good for thee Fourthly thou must looke to thy selfe that the profits pleasures or lusts of the world steale not away thy hart from communion with God in the meanes Whoredome Wine and the cares of this life c. will take away any mans heart Fiftly thou must exercise thy selfe in the rest of Gods Ordinances else disvse in one will in time breed contempt of all and God will not haue all the honour giuen to one of his ordinances and doth of purpose many times withdraw his blessing which is the bellowes of affection and estimation from one of his ordinances because hee will be sought in all Againe out of the Apostles tearmes wee may obserue the great excellencie of the Gospell for wit it is a mysterie most deepe for worth it is riches and for credit it is glory Riches Doct. The true knowledge of Christ is a rich knowledge Hence the Corinthians are said to be rich in knowledge
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that
First by prouiding her maintenance according to his abilitie and that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Naball Thus doe not they that spend at Alehouse vpon Whores or sports Beare baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1. Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes. 5.25.26 They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1 By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2 By edifying her by counsell exhortation admonition consolation c. 4 The reasons why he must loue her are 1 Because God requires it 2 God so requires it as a man must leaue his father and mother to cleaue vnto his Wife Gen. 2.24 3 The example of Christ should inforce it Eph. 5.25 4 She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 5 Lest praier be interrupted 1. Pet. 3.17 6 Thus hee shall shew himselfe a member of Christ and to bee like his head Ephes. 1.30 7 It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19.20 Yea and from all euill company and vnthriftinesse Fifthly The Obiections follow Obiect 1 Shee was of meane birth condition or portion when I married her Answ So and much worse was the Church before Christ married her and yet Christ loues her Obiect 2 But since marriage shee is idle froward wastefull c. Answ This is a reason to mooue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretickes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution binds thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessary to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow How comes it to passe that men do not performe this duty Answ. It is in some by reason of their sinfull comming together as in sudden marriages when they are done before there be a calling or affection in the heart So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2 Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3 It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4 Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5 It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of God vpon her Thus of what is required Loue viz Indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first week moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugal froward c. Thus of the exhortation The dehortation followes be not bitter vnto them In these wordes the Apostle doth mollifie the authority of the husband and prouides that it passe not into tyranny Heere I consider foure things First what it hatth not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not bind them 1 To loue their vices they may know them to be the weaker vessell yea take notice of the weakenesse of the vessell 2 To loose his owne authority by lightnesse and vaine behauiour 3 To omit the performance of holy duties to please her humour 4 To giue her a license to doe what she list and liue how she will 5 From finding fault and reproouing so as they vse not their own wordes but Gods Lastly distinguish their natures wiues of soft and gentle natures must bee vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproach them for their infirmities or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vppon euery occasion 2 Indeed by vsing them discourteously or by vniust restraint Or lastly by blowes But many men haue little growing in their furrowes but wormwood they haue a true gall of bitternesse in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bittet words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeaseable their anger is like the fooles wrath Prouerbs 27 3. these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1 Men must pray God to cast something into their fountaine to sweeten it 2 They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3 Eat Gods booke for that will
Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in thâ— first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10 11. The Doctrine of Faith he expresseth two wayes first by Proposition secondly by Exhortation In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation of the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therein hee both perswades and disswades hee perswades by many strong and mouing Reasons to an holy endeauour to continue and perseuere with all Christian firmnesse of resolution both in the Faith and Hope was already begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the false Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. vers 8. then secondly hee confirmes it by diuers Reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophy vers 18.19 and against Traditions vers 20. and so to the end of that Chapter Thus of the second part Thirdly in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contayned in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands ver 19. of Children vers 20. of Parents v. 21. of Seruants vers 22.23.24.25 and of Maisters Chap. 4. vers 1. The Epilogue or Conclusion contaynes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first he makes enterance by a narration of his care to know their estate and to informe them of his To which purpose he sendeth and prayseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required in them Of the first sort he signifies the Salutations of sixe men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne eyther the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17. And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analasis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proaeme is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contayned in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the Salutation it selfe The Persons saluting are two the Author of the Epistle and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and commend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplyfied by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are discribed first by the place of their abode and so they are the Citizens and Inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord IESVS CHRIST Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what hee did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwayes that is constantly from day to day Now in the Verses that follow he expounds and opens this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer vers 9.10.11 In the Thankesgiuing hee shewes for what hee gaue thankes which hee referres to two heads 1. their Graces 2. secondly the Meanes by
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
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
resolue that we are not our owne men any more to doe what wee list Neyther ought wee to be seruants of men Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or superrogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many wayes comfortable it is a comfort 1. That sinnes may be remitted 2. That this remission may be applyed particularly thou maist haue it and keepe it for thy selfe 3. That if our sinnes be once forgiuen they can neuer be laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes 5. That where God forgiues sinne hee heales the nature where hee iustifies hee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but GOD neuer forgiues any man but hee giues him a new heart also 6. That where God forgiues the sinne hee forgiues the punishment also Lastly that by remission of sinnes wee may know our saluation Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many wayes first all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God which the word couer importeth it sets the Soule in debt it seperates betweene God and vs and hinders good things from vs it defiles it remaines vpon Record written with a pen of iron and with the poynt of a Diamond it causeth all the disquietnesse of the heart it is the cause of all Iudgements It brings death Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans. He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen Secondly he must search out his sinnes by the Law and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luke 4.18 1 Iohn 1.9 Hos. 14.3 Zach. 12.12 to the end 13.1 Thirdly vvee must take heede of the sinne against the holy Ghost which beginning in Apostacy is continued in Persecution of the knowne Truth and ends in Blasphemy and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart vnto the ioyfull application of the Comforts of Gods Loue continued in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnes to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission Seauenthly hee must amend his life and belieue in Iesus Christ Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1. To God Vers. 15. 2. To the vniuerse or whole World Vers. 15.16.17 3. To the Church Vers. 18.19 c. In all the Verses in generall may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. proue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19 24. Iudg. 2.1.4.14 Psal. 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40.3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos. 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud wee are redeemed Howsoeuer hee appeared in forme of a seruant yet he exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger Brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by vvhich the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth GOD by similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image
Kings that eyther pride themselues in their owne ciuill righteousnesse or can fall away wholy and for euer The second Vse is for Instruction and first as Christ is considered to be our Head we should 1 Pray that God would open the eyes of our vnderstanding that wee might with sence and affection see what the hope of our calling is to become members of such a Body vnder such a Head 2 Take heed of all pollutions that might any way tend to the dishonour of our Head whether it be of Flesh or Spirit 3 Consider our place in this Body and vnder this Head and not presume to know aboue what is meet 4 Vse all meanes to grow in this Body and not pull it backe or shame our Head by spirituall securitie or vnprofitablenesse and to this end wee should sticke fast to the words of the Prophets and not suffer ourselues to be carried about by euery winde of doctrine and follow the truth in Loue without pride or discord 5 Obey as the Members doe in Vnion with the Head by faith in Communion with the fellow-Members by Loue and with a naturall voluntarie and not extorted obedience Secondly if the CHVRCH be the Body of CHRIST and wee Members of this Body wee should learne to carry our selues one towards another in all humblenesse of minde and long-suffering supporting one another and keepe the bond of peace in the vnitie of the spirit And wee should labour to profit one another with the gifts God hath bestowed vpon vs that our graces as holy oyntment may runne downe from member to member and all our Loue should be without dissimalation in giuing honour going one before another in as much as what honour one member receiueth is done in some respect to all And wee should willingly distribute to the necessities of the Saints and reioyce with them that reioyce and weepe with them that weepe out of the Simpathy of Members by all meanes shunning to giue offence in the least thing especially not censorious or contentious in matters of indifferencie Lastly all discontentments with our place or calling or estimation in the body and all contempt or enuy at the gifts or place of other Christians should be banished out of our hearts Thus of the excellency of Christ in relation to the Church as it is briefly propounded the explication followes The head hath three Priuiledges or excels all the Members in Order Perfection or Vertue and Efficacie The preheminence of Christ is three wayes considered First in respect of the dignitie of Order verse 18. of order I say toward the Members Secondly in respect of perfection in himselfe in the fulnesse of grace verse 15. Thirdly in respect of Vertue Efficacie and influence toward the whole body verse 20. The primacie of CHRIST in order or relation to the Members is twofold First in the estate of Grace He is the beginning Secondly in the respect of the state of Glory Hee is the first begotten of the dead Hee is the beginning Christ may be sayd to be the beginning in three respects First as he is the first fruits for whose sake the rest are accepted and blessed Secondly as hee is the repayrer of the world decayed by mans sinne Thirdly as hee is the beginning of the good things that are in the Church hee is both the obiect and efficient cause of faith Mortification flowes from his death and new Obedience from his Resurrection Iustification is wrought from his obedience And this shewes the miserie of all carnall men that are not members of Christ in respect of the life of Grace they are dead in respect of Faith they are Infidels in respect of Iustification they are without GOD in respect of Repentance they walke in trespasses and sinnes in respect of Communion of Saints they are strangers from the Common-wealth of Israell There can be a beginning of no true felicitie without CHRIST Christ is said to be the beginning of the creation of God and from thence is inferred a most seuere reproofe of mans lukewarmenesse in matters of Pietie Repentance and Grace vers 15.16.17 And if Christ be the Authour and beginning of Faith and Grace it should teach vs to perseuere in the Faith and contend for the truth and keepe that is committed to vs with all Patience Wisedome and Constancy And in as much as hee is Alpha hee will be Omega as he is the beginning so he will be the end and therefore blessed are they that doe his Commandements And let him that is righteous be righteous still and let prophane men that will not by Faith and Repentance seeke vnto Christ be filthy still Thâ— first begotten of the dead Christ as head of the Church holds his relation both to the liuing as their beginning and to the dead as their first begotten There is a threefold primogeniture of Christ Hee is the first begotten First in respect of eternall generation as he is the Sonne of God Of this before Secondly as hee is borne of the Virgin Mary for shee is said to bring forth her first begotten Sonne Thirdly when God raised Christ out of the Graue hee is said to beget his Sonne for so the words of the second Psalme Thou art my Sonne this day haue I begotten thee are applied to the Resurrection of CHRIST In that Christ is said to be the first begotten of the dead three things may be noted as implied heere concerning the members of Christ and three things concerning Christ himselfe as Head First concerning the Members these things may be gathered 1. That not onely wicked men but the true members of Christ dye Heb. 9. Psal. 89. 2 Sam. 14. The consideration of this that the godly must dye may serue for many Vses first Why doth vaine man dye then without wisedome secondly how shall wicked men escape their Couenant with Death must needes be disanulled thirdly it should cause vs deepely to digest the vanities of this life fourthly it should cause vs to take heede of Eues Least yee dye for it is out of all question dye wee must and therefore meete it were wee should prouide for it without mincing or procrastinating lastly we should incourage our selues and dye like the members of Christ with all willingnesse Faith and Patience 2 The gouernance of Christ reacheth as well to the dead as to the liuing Members This the faithfull were wont of old to note when they would say a man were dead they would say hee was ioyn'd to his people This should be a great encouragement vnto godly men to dye 3 From Coherence that if wee would haue Christ to be the first begotten to vs when wee are dead wee must subiect our selues to his Ordinances that hee may be the beginning of true Grace to vs while we liue Secondly concerning the Head these three things may be noted 1 That hee was among the dead
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
is an vnseemly thing in a Christian to make very much of his flesh but it is worse to spend his cares about it but worst of all to let his whole husbandry be onely for his outward man Secondly great things may be suffered and yet the soule be vntouched as here the Apostles sufferings which were exceeding great and manifold reach onely to his flesh they enter not into his soule And the reason why some of Gods Seruants are so vnmoueable in their crosses is because they conuerse in heauen and their spirits walke with God and so are without reach of these earthly perturbations Besides when a mans heart is setled and grounded in the truth and in the assurance of Gods loue what should disquiet his soule that knoweth nothing to mourne for but sinne and the absence of God and nothing ioyous but what comes from the light of Gods countenance Thirdly he that hath felt the troubles of the soule for sinne is not much troubled with the crosses that are but outward The vse is for great reproofe of carnall Christians that are seldome obserued to grieue but when somewhat ayleth their flesh but on the other side are not at all touched with the miseries of the soule As also wee should learne of the Apostle in all outward crosses to say with our selues why should I be troubled or disquieted or rather why should I not be ioyous since what I endure is but in the flesh and since the Lord doth spare my soule let him doe whatsoeuer pleaseth him Lastly we may here note the wonderfull loue and compassion of Christ that pittieth not onely our soules but our flesh accounting what wee suffer to be as his sufferings Is it not enough that hee should accept of the contrition of our soules but that also he should regard the sorrowes and troubles of our flesh For his bodies sake which is the Church Sufferings are of two kindes Eyther of the Church or for the Church Of the Church are also of two kindes Eyther Chastisements or Tryals Sufferings for the Church are likewise of two sorts Eyther Expiation and so Christ onely suffered or Martyrdome for confirmation of Doctrine or incouragement in practise and so the Saints haue suffered for the Church The principall Doctrine from hence is that the particular sufferings of Gods Seruants especially the Ministers serue for the good and profit of the whole body The Vse is manifold First wee should hereby be informed to minde the good of the Church and to seeke the aduancement of Religion and the good of religious persons aboue our owne estate Our care should be most for the body of Christ and wee should reioyce in any seruice wee could doe to the Church of God Secondly such as are called to suffer should labour to shew all good faithfulnesse zeale constancie and holy discretion seeing their sufferings concerne more then their owne persons Thirdly this should stirre vs vp to pray for such as are in trouble for good causes since their afflictions are some way for our sakes Fourthly this may encourage poore Christians that complaine they haue not meanes to doe good they may be hence informed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when we finde our selues inclineable to discouragement or impatience or doubting Lastly this greatly reproues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or Sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remayne a false Church Thirdly we may also obserue hence that they only are the true of Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring forth the fruits of a reformed life for thereby thou must try whether thou be a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to proue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applyed Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch-men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may be gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 6. Their measure is set by God 7. We beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. We must profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordayned him and
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
out taking out of the way and fastning it to the Crosse. The vse of all is 1. For information we may see what a case sinne sets vs in by nature and how hatefull the nature of sinne is if wee haue any thing to doe with God why our sinnes lie like so many blocks in our way and Christ Iesus only can lift them out of the way and can our wretched hearts delight in sinne seeing they nailed Christ to the Crosse It is an easie thing to rent an obligation amongst men but it was not so easie to get ours cancelled it could be rent in no place but on the Crosse Christ Iesus himselfe must be fastned to the tree that he might fasten our cancelled hand-writing therto and if God spared not his owne Sonne when he came about this businesse of cancelling the hand-writing what thinke we shall be the case of all wicked men that die in their sinnes and must suffer the whole forfeiture to fall on their necks if what Christ endured on the Crosse were so painefull they must not thinke to escape Hence also we may see what wonderfull cause we haue to loue the Lord Iesus that hath done all this for vs Oh how precious should his memorie be amongst vs Finally here the faithfull should gather singular comfort against the law sinne death and hell seeing here they may be informed all these were nayled vpon the crosse and Christ hath openly declared that he hath cancelled whatsoeuer might be to shew against vs for any forfeiture or debt of ours whatsoeuer And shall not wee take heed of running in debt againe by sinning after the sprinkling of the bloud of Iesus Christ or shall wee wretchedly binde our selues to the law againe by pleading our iustification before God by the works of the law VERS 15. And hauing spoiled principalities and powers he made a shew of them openly triumphing ouer them in it These words are an amplification of the former wherein he sheweth that not only the Bill in which we were made infinitely indebted was cancelled but the deuills also who had power to serue executions vpon vs and proofe from the ceremoniall Law as is before declared mightily conquered by Christ and therefore to reuiue againe the ceremonies was to renue the bond and to stand still in danger of the deuills executions The words are a most portly and deep allegorie and they carrie newes of a remarkable victorie the battell was fierce cruell prodigiously difficult bloudie on the best side and if Christ had been a iote lesse then he was there had been no remedie nor hope The battell was first fought between Sathan and man with a depth of fraud and crueltie and hellish inuisible spight the day was lost man with the wofull issues of the conquest was either cast downe wallowing in bloud or scattered with pursuing crueltie no sooner sprouting in the life of nature but smitten with the venome of spirituall infection plagued with the bondage of more then cruell seruitude not pittied not helped more forfeitures laid vpon him then he could finde words to acknowledge Now one man commeth into the field in the right of millions that could not stand in their owne quarrell challengeth the victors with singular compassion calleth backe the scattered raiseth a mightie expectation exposeth himselfe to the danger with incredible furie is encountred one with millions or legions of deuills of incomprehensible rage and long beaten experience and the infinite anger of God was kindled against this one man as a suretie for the rest Now in this text is a report of the happie successe of the battell newes of a most victorious conquest the deuills spoyled the elect restored with vnutterable hymnes attend the conquest the wretched spirits are in chaines exposed to infinite shame and dragged after the chariot of triumph as he ascended into the new Ierusalem In generall two things may be obserued First that Christ is God he was brought in before quickning pardoning filling circumcising the heart now here spoyling the deuills and triumphing ouer them 2. We may here comfort our selues with this that the deuill shall neuer haue successe against Christ and his kingdom God hath cursed all his waies and yet we finde by experience the deuill will not giue ouer though he hath neuer so ill successe from day to day which may awaken many wicked men who are herein like the deuill no ill successe can make them giue ouer their ill courses Againe would we not be spoyled and crossed in the successe of that we take in hand and be made like the deuill in ill successe then let vs take heed of his qualities be not like him in crueltie in fraud in lying in accusing or enuying the children of God for if thou be thou art sure with the deuill to be accursed and rebuked of God Now for the particular opening of these words wee must vnderstand that they haue been three waies interpreted First some Papists say this battell was fought in hell when Christ fetched the Fathers out of Limbus This interpretation I reiect not only as a fond conceit obtruded vpon the world but because the most popisâ— writers could see no such thing in this place but expound it otherwise Secondly some orthodox writers say this battell and triumph was both begun and ended before Christs death The deuills encountred Christ two waies vpon the crosse visiblie and invisiblie Visiblie by inspiring wicked men with vile prouocations to vexe him and molest him as the impenitent theefe the Rulers of the Iewes and the souldiers Invisiblie the deuills themselues with all might furie malice and sleight encountred him vpon the crosse in the sight of God and the holy Angells The victorie iâ— described in this verse and it is said first he spoiled them which is diuersly read and referred For some vnderstand it he spoyled the deuills some of the Fathers put in a word and read it after he had spoyled himselfe of his flesh and so it is a comparison borrowed from wrestlers or runners that first put off all might hinder them and so Christ that hee might ouercome first laid downe his flesh vpon the crosse And where the text saith he made a shew of them openly the Holy Ghost alludeth to the trophies of great Victors their manner was in the place where they did ouercome either to cut downe the armes of great trees and therevpon hanged the spoyles or weapons of the vanquished or else they built some stately pillars and there painted or wrote vpon the conquest with other monuments of victorie So did Christ openly serue the deuills openly before God Angels and the world he defeateth them and by a new way by suffring gaue occasion to all to see the shaking of the hellish kingdom where he is said to triumph ouer them therein is an allusion to the third degree of victorie they were won to lead their captiues after the chariot of triumph into the Citie
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines and faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ. 3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4. Eight sorts of things that are aboue fol. 4. A fourefold presence of Christ. 6. Of Christs sitting at the right hand of the Father 6. Three benefits come by tender affections 8. Three sorts of things called things on earth 8. Eight reasons in generall to disswade from affecting earthly things 9. Solomons reasons against the loue of earthly things 10.11 Christs reasons 12. The faithfull are dead three waies 13. The life of Christians is hid in diuers respects 14. Who may say Christ is their life 16. Of the appearing of Christ. 16. Six appearings of Christ. 16. Threefold iudgement 16. Who shall iudge who shall be iudged where the iudgment shall be and when 17. The signes of the second comming of Christ. 18. The forme of the last iudgment the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22. What we must doe that we might be assured of the glory of heauen 26. How long we must continue our sorrowes in mortification 29. Why sinnes are called members 30. Reasons against whoredome 31. Seauen kinds of vncleannesse besides whoredome 33. Remedies against vncleannesse 34. The causes and occasions of lust 35. What couetousnes is and the effects of it fol. 36.37 the signes of it 38. remedies against it 39. Gods wrath vpon vncleane persons 41. Iustice in God considered foure waies 42. The fearefulnes of Gods wrath set out 43. The signes of Gods wrath the meanes to pacifie Gods anger and how wee may know that God is pacified 44.45.46 The markes of a child of disobedience 47. Difference between Gods anger towards the godly and the wicked 48. The profit of remembring our naturall miserie 49. A fourefold life fol. 51. How we may know when sinne is aliue and when it is dead 51. A man neuer truly repents till be endeuour to be rid of all sinne and motiues 53. Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it 55.56 Malice and the degrees and kindes of it 57. Reasons and remedies against it 57.58 Of blasphemie the kindes of it and reasons against it 59.60 Against filthy speaking 61. Of lying reasons against it and questions answered 61.62 What the old man signifieth and why corruption is called the man and why the old man 63.64 and what the workes of the old man are the old man is put off six waies 64. The necessitie of the new birth 66. Of the renouation of the creature in foure things and of the obedience in three things 66. Rules for attaining of true knowledge 67. Of the image of God in Christ in the Angells and in man 68. with their difference at large 68.69 How Christ is all in all and the comfort of it 72.73 The kindes and signes of election 74. How many waies the elect are holy 75. Fiue properties of Gods loue 76. The kindes of mercie 77. Motiues to mercie Rules how to shew mercie 78. True Christian curtesie 79 What humblenes of minde is negatiuely and affirmatiuely 80. Motiues to humblenes of minde and of diuers sorts of pride 80.81 Of Christian meeknes 81. Of Long-suffering 81.82 Of forbearance the kindes and motiues and rules for the practise of it 82.83 Of forgiuing diuers questions 84. To forgiue as Christ forgiues hath fiue things in it 85. How loue is aboue all virtues 85. The sorts and signes of loue 86. Loue is the bond of perfection three waies 87. Of Peace it is threefold 87. How it is of God and when it rules and what we must doe to get it 88. What is required in performing thankefulnes to men and what in receiuing it 90. The Scripture is the word of Christ in foure respects 92. Men sinne against the word six waies 92. Women must seeke knowledge as well as men 94. The vse of Scripture in our houses 94. Of the wise vse of the word 95. What we must doe that the word may dwell plenteously in vs and how we may know it doth 98. Who may admonish or be admonished 99. Rules to be obserued in admonition 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms 101. Vnto the goodnes of the action the goodnes of the end is required 102. Things are done in the name of Christ foure waies 103. Sixe reasons why Gods children should be more carefull of their words and deeds then others 104. Of giuing thanks to God 105. Of the gouernment of a familie the authoritie antiquitie and vtilitie of it 107.108 Foure things in a holy liuing together in a familie 108. Sixe things in houshold pietie 108. Fiue things required in the labours of a familie 109. The dutie of Wiues 110.111.112.113 Why subiection is rather named in the Wiues dutie 111. Fiue things in the Wiues subiection 111. Sixe waies Wiues must honor their Husbands 111. Foure waies Wiues shame their Husbands 112. Fine waies Wiues shew faithfulnes 112. Sixe waies Wiues shew feare 112. Sixe rules for Wiues workes 112.113 What Wiues are not bound to 113. What they must doe that they may performe subiection 113. The Wiues comelinesse in three things 114. Husbands shew their loue foure waies 116. Sixe waies Husbands honor their Wiues 116. Seauen reasons why men must loue their Wiues 117. Husbands obiections answered 117. Causes why men loue not their Wiues 117. Of bitter Husbands 118. Foure rules for curing this bitternes 118. The dutie of children 121. Childrens obiections answered 122. Reasons of their obedience 123. The dutie of Parents 124.125 How Parents prouoke their Children 126. Seruants dutie 128 129.130. c Fiue faults in Seruants 128. Foure things in the manner of Seruants obedience 129. Sixe waies to know singlenes of heart 132. Twelue signes of a single hearted man 133. Eight signes of a single hearted Seruant 133. Of the feare of God in seruants 134. What Masters must doe to get the feare of God into their Seruants 134. Eight obiections of Seruants answered 135. CHAPTER III. VERSE I. If ye then be risen with Christ seeke
god meanes to take account of their inward euill thoughts And that if very concupiscence be not mortified it may destroy their soules though they be neuer so free from outward enormities of life Paul while he was carnall was vnrebukeable for outward conuer +sation but when the law shewed him his lusts and euill thoughts he then sawall was in vaine And couetousnesse which is idolatry Now followeth the sinne against the first commandement And it is described both in it selfe and in relation to God In it selfe it is couetousnesse and in relation to God it is idolatry Couetousnesse is a spirituall disease in the heart of man flowing from nature corrupted and insnared by sathan and the world inclining the soule to an immoderate and confident yet vaine care after earthly things for our owne priuate good to the singular detriment of the soule Couetousnesse I call a disease for it is such a priuation of good as hath not only want of vertue and happinesse but a position of euill in it to be shunned more then any disease for as the text saith it is an euill sicknesse And this disease is spirituall and therfore it is hard to be cured No medicine can helpe it but the blood of Christ. It is not felt by the most but hated only in the name of it The subiect where this disease is is the heart of man For there is the seat or pallace of this vice And therefore S. Mark addes couetousnesse to those vices Saint Mathew had said did defile a man The internall efficient mouing cause of this euill is nature corrupted T is a sinne euery man had need to looke too for mans nature is stirred with it It is an vniuersall quaere who will shew vs any good and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bred this disease The externall efficient causes are the diuell snaring and the world tempting The forme of this euill is an inclination to the immoderate and confident care of earthly things I say inclining the soule to take in the lowest degree of couetousnesse For some haue their hearts exercised in it and wholly taken vp with it their eies and their hearts and their tongues are full of it Now others are only secretly drawne away with it and daily infected with the inclinations to it I adde moderate and confident care because honest labour or some desire after earthly things are not condemned Only two things constitute this vice First want of moderation either in the matter when nothing will be enough to satisfie their hauing or in the measure of the care when it is a distracting vexing continuall care that engrosseth in a manner all the thoughts and desires of a man Secondly carnall confidence when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for I adde yet vaine because let the couetous person bestow neuer so much care or attaine to neuer so much successe of his cares yet as Salomon saith He that loueth siluer shall not be satisfied with siluer and he that loueth riches shall be without the fruit thereof And after all his trauaile his riches may perish whiles he looks on or if they were more sure to continue yet he shall not continue with them himselfe For as he came foorth of his mothers belly he shall returne naked to goe as he came and shall beare nothing away of his labour which he hath caused to passe by his hand In all points as he came so shall he goe and then what profit hath he that he hath trauailed for the wind The obiect of this care and desire is earthly things For if it were a couetousnesse or desire of the best things or spirituall gifts that were both commended and commanded These words for his owne priuate good note the end of the couetous mans care For if all this care for earthly things were for Gods glory or the good of the Church it might be allowed And I say for his good because that he propounds to himselfe though many times when he hath gotten much together the Lord will not let him haue the vse of it Note the best thing in the description is the effect of couetousnesse and that is the singular detriment of the soule which may appeare diuersly For first couetousnesse doth infatuate and besot the mind of man that it cannot vnderstand The Prophet Esay saith of those dumb and greedy dogs that they could not vnderstand and he giueth the reason For saith he they all looke to their owne way euery one for his aduantage and for his owne purpose and profit And Salomon seems to say that if couetousnesse be in the heart of a Prince it will make him destitute of vnderstanding And it is certaine marke it worldly minded persons are the most dull and incapable persons in spirituall things almost of all other sorts of men For though they would get a little vnderstanding while they are hearing yet the cares of life presently choakes all Secondly couetousnesse pierceth the soule through with many a sorrow The couetous person is seldom or neuer free from one notable vexation or other His heart is troubled and he will trouble his house also As Salomon saith he that is greedy of gaine troubleth his owne house All is continually in a tumult of hast and hurry what with labour and what with passion and contention the couetous man and his household neuer liue at hearts ease and rest Thirdly couetousnesse and the desire to be rich bring into the soule a wonderful number of temptations and noisome lusts enough to damne him if he had no other sinnes Fourthly it is here added that couetousnesse is idolatry it makes a man an idolater Mammon is the idoll and the worldling is the Priest that sacrificeth to mammon Now the couetous man serues his mammon with a twofold worship For with inward worship he loues desires delights in and trusts in his wealth And for his outward seruice he spends all his time vpon his idoll either in gathering or keeping or increasing or honoring it Lastly what should I number particulars couetousnesse why the Apostle saith it is the root of all euills For there is almost no kind of sinne but the sap of couetousnes will nourish it If the Lord had but the ripping vp of the heart and life of a couetous person and would describe his vices before vs oh what swarme of all sorts of euills could the Lord find out well let vs be assured of this generall that howsoeuer couetous persons may colour matters yet indeed they are wonderfull vicious persons Neither are their sinnes the fewer or lesser because they discerne them not for the dust of earthly profits hath put out their eies they cannot see nor discerne as was before shewed Qu. But who is couetous for all men while they cry out against
and their profits and pleasures Yea they must denie and forsake and which is more rather then leaue Christ and the sincerity of the Gospell they must hate father and mother wife and children and brethren and sisters or else they cannot be Christs disciples But I restrain the sence as it is heerevnto sinnes onely And so it notes that euery man that will truely repent must resolue to part with all sins aswell as one hee must desire and endeauour to hate and put away euery sinne aswell the sinnes haue been named as the sinnes are to be named As we would haue God to receiue vs graciously and take away all iniquity aswell as one so wee must resolue sincerely to put away euery sinne aswell as one If the Lord should leaue one sinne vnforgiuen it might be enough to condemne vs and so if wee leaue but one sinne that we haue no desire nor will to repent of that one sinne would plead against vs that we had not truly repented of the rest If we marke the true catalogue of sinnes which heere followeth it shewes that wee must forsake all sorts of sinnes aswell as one For we must forsake and put away inward sinnes aswell as outward for he sayth put away anger and wrath wee must put away lesser sinnes aswell as greater for he saith put away filthie speaking aswell as before he had sayd mortifie fornication and vncleannesse Now that we may be encouraged to this sincerity in forsaking all sinne aswell as one wee may consider diuerse motiues First Christ suffered for all sinnes aswell as one and therefore we should arme our selues with the same minde in suffering in our flesh to cease from sinne indefinitely that is from all sinne Secondly we should haue God grant all our requests and not leaue one out Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name and therefore it is reason when God cals for the repentance of all our sinnes we should doe it and not leaue one out Thirdly Christ is all in all things and â—illeth all in all things and therefore it is as easie for thee if thy heart bee right to receiue and procure from Christ vertue and strength against euery sinne as well as against any sinne 4. This is all fruit euen the taking away of euery sinne what pleasure or profit soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnesse this fruit of true desire to repent is all finite it is wonderfully liked of God and if he may finde this heart and desire in vs hee accounts it in steede of all other things 5. Christians are made partakers of euerie heauenly gift euen euery spirituall blessing in heauenly things Men as they would put on euery grace so they must put of euery sinne Lastly God will shew vs all his good he will with-hold from vs nothing that may be good for vs euen till he giue vs proofe of his glorie in euerie diuine attribute And why then should not we by serious and sound confession striue euen to shew him all our euill that we might obtaine pardon for them and strength against them but if none of these reasons may perswade with vs to be vpright and sincere then let vs know that though we fauour and hide and extenuate our sinnes yet the time will come when all shall bee naked and manifest before God euen all the sinnes that are found vpon vs. And therefore it were better to confesse them now that God might not charge them vpon vs then and to forsake them now that being washed from them by repentance and iustified from them by the spirit of the Lord Iesus we may then be accepted as if wee had neuer committed them Q. But can a Christian put away all his sinnes in this life Answ. He may and I will shew you how by a distribution 1. Vnwilling defects as belonging to originall sinnes are pardoned the first moment of conuersion 2. Sinnes of ignorance are remoued by generall repentance and by the daily sacrifice 3. Sinnes not loued nor rooted are done away by an absolute forsaking of them He that will continue any longer in sinnes that bring him no profit nor pleasure and such euils as he hath power to leaue if he will if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance 4. Particular sinnes that a man hath greatly loued they are put away by serious and distinct labour in praier and sencible sorrow and griefe of heart for them For lesse then this will not suffice for particular beloued sinnes Now lastly there will remaine certaine remnants of some sins that haue rootes in our corrupted dispositions euen after the first repentance Now these are said in Gods acceptation to be put away when a man prayes against them and mournes ouer them and daily iudgeth himselfe for them and so they may be in his nature and yet be truly though not perfitly put away And thus of the generall charge The catalogue followes And the sinnes are either sinnes of the heart or sinnes of the tongue The sinnes of the heart are anger wrath malice The sinnes of the tongue are blaspheming or cursed speaking filthy speaking and lying First of the sinnes of the heart Anger wrath I suppose these words expresse one and the same sinne it may be the two words import two degrees of anger For there is inward fretting without wordes or signes and there is open anger a signified passion that discouers it selfe by outward shewes both are iustly condemned Anger may be considered 1. as indifferent 2. As laudable 3. As a vice Anger is a naturall passion and so in it selfe neither good nor euill as it is a sence with dislike of iniurie So Adam might haue conceiued anger against the serpent The reason of the stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euil but vniust perturbation only for Christ was angrie and vexed and grieuouslie troubled as at the death of Lazarus and yet he was without sinne Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith be angrie and sinne not And Salomon saith Anger is better then laughter and the Euangelist saith our Sauiour looked about vpon them angerly and Saint Mathew saith he that is angrie with his brother without a cause as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth
iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ. I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euerie zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And wee may bee angrie and vexed at our owne sinnes as Paul was aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruite of godlie sorrow as also he may desire the iust reuenge of the magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appoint Gods anger as Phineas did and others of Gods seruants and lastly to promote Christs kingdome by sauing a soule from sinne But it is vicious anger is here ment Vicious anger hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes. 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or greife 3. Outward rage neither are all men of one fit in their anger For some are quickly angrie and quickly appeased some are slow to anger and slow from anger Some are quickely inflamed but slowly pacified The best is slowly to kindle and quickly to bee satisfied but all are naught Now concerning vicious anger I propound 2. things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse be not hastie in thy spirit to be angrie as Salomon recordeth it in the 7. of Ecclesiastes 2. The praises the Lord giues to men that can bridle their anger and the disgraces the holy Ghost casts vpon impatient persons As Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hasâ—iâ— of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glorie to passe ouer a transgression And againe Prouerb 12.8 A man shall be commended according to his wisedome but he that is of a peruerse heart shal be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all the faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pittie mercie especially from the persons A man hath no affections neither for duties of pietie nor of mercy 3. It greiues the spirit of God 4. It lets in the Diuell into a mans heart The externall effects are these 1. It will interrupt praier as the Apostle Peter intimatâ— if there be frowardnesse through indiscretion or contempt in the familie that will interrupt praier and worke a negligence in Gods worship And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubling so without wrath 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hasty minde exalteth folly and in the 12. chapter and 16. verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for societie for it is Gods commandement or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons least we learne his wayes and receiue destruction to our owne soules And in generall anger is the doore or gate of vice and therefore Dauid in the 37. Psalme saith Cease from anger leaue of wrath fret not thy selfe also to do euill as if he would imply that to abound in anger is to abound in sinne and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainly that a furious man aboundeth in transgressions besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Mathew And this of the reasons The remedies against anger are of two sorts I. there are remedies for anger in our selues II. there are remedies for anger in others There are diuers things are good to represse and subdue and mortifie anger in our selues 1. from the coherence of these words with the former verse it appeares that the serious and frequent meditation of our miserie is a good meanes to cut downe the power and vnrulinesse of our passions 2. Sauing knowledge will make a man peaceable gentle easie to be intreated and the true reason why there is so much passion many times in the heart is because their is so little knowledge in the head for passion and folly are twins Thirdly to preuent anger or to restraine it it is good to take heed of medling with the strife that belongs not to vs. But carefully to mind and meddle with our owne businesse especially we should take heed of medling with foolish and indiscreet persons for he that contendeth with the foolish whether he rage or laugh there is no rest Fourthly we must not giue place to wrathc nor let it haue a vent by sudden and vnaduised words or by suffering our affections to increase in swelling and desire of reuenge we should silence our passions and resolue to suspect and restraine our words Anger smothered will languish but let out will flame vnto further mischiefe Fiftly we should diuert the course of our anger and spend the heate of our affections vpon our owne sinnes and it were
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
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
represse the itching curiosity of our natures thirsting after forbidden knowledge Lastly we should resolue of the neede we haue to be admonished instructed directed or rebuked and therefore reioyce in it if any will shew vs that mercy to smite vs with rebukes or guide vs in the way After the Image of him that created him Gods Image is in Christ in the Angels and in man Christ is the Image of God in two respects because he is the eternall sonne begotten of his substance and therefore called the character of his person or substance The Image of the inuisible God and so he hath most perfitly the nature of the father in him 2. Because he was manifested in the flesh for in Christ made visible by the flesh the perfection and as it were the face of the father is now seene And therefore our Sauiour saith he that seeth mee hath seene the father for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily he did resemble and as it were expresse hâ—s owne and his fathers nature after diuers manners and by diuers workes or actions The Angels are Gods Image and therefore called the sonnes of God because they resemble him as they are spirituall and incorporeall and immortall substances And secondly as they are created holy iust and full of all wisedome and diuine perfections in their kinde Amongst the visible creatures man onely beares the Image of God And so he doth 1. By creation 2. By regeneration He was created in it And then faling from God by sinne he recouers the renewing of the Image of God by grace and effectuall calling in Iesus Christ that this may be more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calles him the Image and glorie of God 2. As a Magistrate and so Princes and Rulers are called gods on earth but neither of these are ment heere For this Image of God heere mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to bee heere considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kinde of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortall and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery faculty hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may prooue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith he that seeth mee seeth the father Hee saith not he that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans blood he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternitie is as it were breifly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meekenesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that he is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God I meane in the creation did so by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of
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
of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must read the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein yoong men must studie in the word Psal. 119 10. so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18.27 what should I say euery good man must read the scriptures Psal. 1.2 The vse may be to stirre vs vp to doe it and to do it constantly for the same word of God that requires it to be done shewes it should be done frequently we must read all the daies of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal. 1.2 they read 4 times a day Nehem. 9.4 And the rather should we be excited to this daily reading of the word considering the profit comes therby it would exceedingly comfort vs Rom. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal. 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we read not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Q. But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading I answer diuersly 1 Some men are poysoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2 Many seeke not a blessing by prayer whereas it is certaine the flesh will not of it selfe sauor the things of the spirit 3 Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal. 25.9 4 Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5 Men read not all Gods word nor doe they read constantly they will not waite daily at the gates of wisdome to read seldome or by starts and here and there will doe little good 6 One great cause of not profiting is the not seeking of the law at the Priests mouth that is want of conference and propounding of doubts 7 In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8 In reading men doe not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might bee collected out of that they read for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they read did counsell them too when they were in distresse therefore let him that readeth marke and read for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1 That it is not enough to read our selues but wee must cause others to read by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2 From the coherence note that wee must cause others to read when wee haue read our selues It is vile hypocrisie for a Minister or Parent to vrge their children or seruants to read the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised adde for the further confirmation hereof these places Deut. 31.11.12 Neb. 8. Luk 4. Act. 13. And this may assure vs 1 That publike reading is no invention or ordinance of man 2 That the people of God haue found in all ages great need of this helpe and therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1 Theophylact thinkes it was the first epistle to Timothy which was written from Laodicea an other towne of that name not this Laodicea before mentioned 2 Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionisius tells of a third epistle to the Corinthians Iacobus Stapulensis caused such an epistle to be printed but Catharinus could easily aâ—ouch that it was a bastard and counterfeit 3 Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that we must read other good bookes aswell as Scriptures Thus of the 16 verse Verse 17 And I say to Archippus take heed to the Ministry which thou hast receiued in the Lord that thou fulfill it These words concerne the Colossean preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely hee was growne negligent in teaching and carelesse and idle Many times it comes to passe that men that sometimes were painefull in their Ministry doe afterwards grow slacke and negligent 1 Sometimes from very discouragements from their people either because they profit not or because they weary their teachers with indignities and wrongs thus the very Prophets haue been sometimes so tyred that they could haue been almost willing neuer to speake more in the name of the Lord. 2 Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to do then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne
b Io. 8.31 c Io. 14.23.24 d 1 Ioh. 2.5 e Luk. 11.28 f 1 Ioh. 2.12 g Psa. 119.100 h Psal. 119 92 i Psal. 119.87 k Ps. 119.141 l Psalm 119 129.130 Women must seeke knowledge as well as men The Scriptures in our houses m Ps. 78.5.6 Deut. 6. The vse of Scripture in our houses n Ps. 119.112 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Psal. 119.72 p Ps. 119.162 q Reu. 3.18.18 Of the wise vse and entertainment of the word q Ier. 8.7 r Luk. 20.20 The vses general and speciall 4 Iudgements vpon contemners of the word Esay 29.11 Obiecti Sol. Micha 2.7 Ps. 119.155 Heb. 5.13.12 Ps. 119 96. Obiect Sol. Psal. 119.160 Obiect Sol. Esay 51.7 Obiect Sol. Obiecti Sol. Isay. 51.7.8 a Psal. 91.1 b Psal. 140. c Psal. 94.12 d Prou. 9.20 10 25. Quest. Answ. e Psal. 119.45 f Ps. 119.115 g Psa. 119.48 h Ephes. 1.18 i Psa. 119.32 k Ps. 119.171 Quest. Answ. l Psal. 15.9 m 1. Cor. 1.5.4 n Psa. 119.35 o Isay 26 9. p Psa. 119.57 q Ioh 8.31.32 r Rom. 15.14 â— s Psal. 119.11.88 72 t Psa. 119 66. Obiect Sol. u Neh. 9.20 * Esay 26 9. x Exod. 24.12 y Prou. 15.7 z Psal. 119.59 a Iam. 2.9 b 1. Cor. 10.11 c Esay 30.21 d Iob 15.6 Who may admonish e 2. Tim. 4.12 f Ephes. 6.4 g Gen. 21.12 h Iob. 31.13 Who are to admonish i 1. Thes. 5.14 k Eph. 5.11 l Tit. 1.13 m Prou. 24.24 n Pro. 9.9 o Rom 15.14 p Iob 23.15 q Iob 22.2 What rules are to bee obserued in admonition r Tit. 1.9 s Esai 11.3 t Pro. 25.11 u 2 Thes. 3.15 * Gal. 6.1 x Mat. 18.15 Prou. 25.9 y Leu. 19.17 z 2 Cor. 24. a Prou. 13.19 b Tit. 2. vlt. c 1 Thes. 5.12 Psal. 141.7 d Prou. 30.2.3 e Prou. 9.9 f Prou. 25.12 g Prou. 18 23. h Iud. 22.23 i Iob 6.27 k Iob. 13.8.9 l Iob 19.3 m Esai 29.21 n Iob 21.31.32 o Prou. 13.1 15.12 p Prou. 15.10 q Prou. 13.18 Hos. 4.4.5 r Tit. 3.10.11 What meant by Psalmes Hymnes and Spirituall songs Rules in singing of Psalms s Psal. 9.2 t Psal. 13.5 u Psal. 47.6 * Psalm 104.33 34 x Psal. 47.7 1 Cor. 14.14 y Psal. 57.7 z Psal. 57.8 a Ephes. 5.19 b Iam. 5.13 c Ephes. 5.19 d Palm 156.2 104.33 Vnto goodnesse of the action the goodnesse of the end is required e Luk. 14.19 Mat. 6. Things are done in the name of Christ foure waies Ephes. 6 a 1 Cor. 10.31 b Pro. 13.3 c Ephes. 5.6 d Iob 6.3 e Psal. 36.3 f Col. 3 8. g Prou. 17.7 h Prou. 18.6.7 i 2. Chr. 10.17 k Prou. l Acts 26. m Iob. 6.25 n 2. Tim. 1.13 o Iohn 6. p Hose 14 3. Zeph. 3.9 q Prou. 18.11 r Iam. 1. Mal. 7.21 1 Ioh. 3.18 Prou. 14 23. 2. Tim. 3.3 vlt. Psalm 119. 6. Reasons why Gods children shold be more carefull oâ— their words and deeds then others Why. For what Eucharist s 1. Cor. 10.30 t Rom. 7.25 u 2. Cor. 4.15 1 Thes. 5.18 How 1. Cor. 14 16. * 2. Cor. 4.15 How long Of the gouernment of a Familie 1. The authority of it a Psal. 101.2 b Prou. 24.3 2. The antiquity of it 3. The vtilitie of it c Psal. 101.2 Gen. 18.19 4. What is necessarie to the well-being of it Foule faults in the first erecting of Families 4. Things in a holy liuing together in a Familie 6. Things in holshold pietie d 1 Tim. 2.8 e 1 Tim. 4.4 f Psal. 55.18 g Psal 14.4 h Ierem. 20. i 1 Pet. 3.7 k Deu. 6.21.22 l Colos. 3.16 Ephes. 5.20 m Act. 17. What things may be taught in the familie n Exod. 12.25.26 â—3 14 o Deut. 6.6 p Psa. 78.23 q 2. Tim. 3.15 r Gen. 3.19 1 Cor. 7.20 5 Things required in the labours of a Family s Heb. 13.2 1 Pet. 18. Why subiection is onely named in the wiues duty 5 Things in the wiues subiection Wiues must honour their husbands sixe waies Wiues shame their husbaÌ„ds foure waies Wiues must shew faithfulnes in fiue things Wiues should shew their feare 6. waies Sixe rules for wiues worke What wiues are not bound to The wiues comelines in three things Husbands shew their loue 4. waies Husbands honour their wiues 6. waies 7. Reasons why men must loue their wiues Mens obiections answered The causes why men loue not their wiues Of bitter husbands 4 Rules for curing of this bitternesse in men Reasons against bitternesse The obedience of children considered of more especially or more generally Childrens obiection answered Reasons why children should obey their parents By Fathers he meanes both parents How parents prouoke their children both by words and deeds 7. Reasons to preuent anger in childreÌ„ 1. Thess. 5.14 Sixe things generally obserued Fiue faults in seruants 4. Things in the manner of seruants obedience Obiect Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to know singlenes of hart by 6. things to which it is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Signes of a single hearted man 8. Signes of a single hearted seruant Of the feare of God in seruants What masters must doe to get the feare of God into their seruants 8 Obiections of seruants answered Verse 1. Verse 2. Verse 3.4 Verse 6. Verse 7.8 Verse 9. Verse 10. Verse 11. Verse 13. Verse 15.16 Verse 17. Verse 18. VERSE 1. YE masters do that which is iust and equall vnto your seruants knowing that ye haue also a Master in heauen Verse 2. Continue in praâ—er and watch in the same with thanksgiuing Verse 3. Praying also for vs that GOD may open vnto vs the doore of vtterance to speake the misterie of CHRIST wherefore I am also in bonds Verse 4. That I may vtter it as it becommeth me to speake Verse 5. Walke wisely towards them that are without and redeeme the time Verse 6. Let your speech be gracious alwaies and poudred with salt that yee may know how to answer euery man Verse 7. All my state shall Tichicus declare vnto you who is a beloued brother and faithfull Minister and fellow seruant in the LORD Verse 8. Whom I haue sent vnto you for the same purpose that he might know your estate and comfort your hearts Verse 9. With Onâ—simus a faithfull and beloued brother who is one of you they shall make knowne vnto you all things which are done heere Verse 10. Aristarchus my prison-fellow saluteth you and Marcus Barnabas sisters sonne touching whom ye receiued coÌ„mandements If hee come vnto you receiue him Verse 11. And Iesus which is called Iustus which are of the circumcision These onely are my worke-fellowes vnto the kingdome of GOD which haue been vnto my consolation Verse 12. Epaphras the seruant of CHRIST which is one of you saluteth you and alwaies striueth for you in praiers that ye may stand perfect and full in all the will
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
whole body for from him flowes Peace and Reconciliation vers 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplyed out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church In the description of his relation to the Church of the Colossians he vrgeth them with two things first their misery without CHRIST 2. the remedy of their misery by CHRIST Their Misery stands in two things first they are Strangers secondly they are Eneâ—ies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes vers 22. In setting downe their Remedie hee notes 1. the Meanes 2. the End of the meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight vers 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the duty required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoyded viz. vnsetlednesse or reuolting in the words Be not moued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the Consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is it hee preacheth and therefore it should be it they should keepe fast the second is the testimony of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimony of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancy in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mystery fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. The seauenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the Flesh the Lord annoynted seperated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse that are seperate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God euen that God that by an eternall and vnexpressable generation is the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since wee heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laid hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue seperated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace we reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which