say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
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
Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his owne conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest. But letting the Papist goe what is it to walke worthy of the Lord Ans. It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if wee would walke worthy of the Lord. In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his loue as wee forget not his presence And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit and according to the Spirit 3 Wee must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feete from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
Verse 16. For in him were all things created that are in Heauen and that are in Earth visible or inuisible whether they be Thrones or Dominions or Principalities or Powers All things were created for him and by him IN this Verse foure things are to be considered first concerning Creation it selfe in the generall secondly who created thirdly what was created fourthly the distinctions of Creatures Created God workes not as the Creatures doe God workes in an instant Angels worke sodainely Nature workes by little and little and by degrees There is a threefold effusion of the goodnesse of God 1. by Generation 2. by Spiration 3. by Creation The Workes of God are eyther Internall and imanent and are in the Essence of God by an act internall and eternall and thus Predestination is Gods worke or externall and transient passing to the Creatures by an act externall and temporall And these workes are eyther workes of Nature or workes of Grace the workes of Nature respect her eyther as shee is in making or as she is made the latter workes are workes of Prouidence the former are workes of Creation A difference must be made betweene creating generating and making A thing comes into beeing of nothing by Creation of something by making and of a substance by generation Creation is of God by himselfe Generation is of Nature according to God Doct. The World euen this whole Frame of all things were created and had a beginning This wee may know by Faith out of Scripture and by Reason from the state of Creatures their alterations subordinations debillities and expirations proue a beginning and that they are not eternall Obiect This drownes our thoughts that wee cannot conceiue of Eternitie what it was before the world was Sol. It is not meete wee should account our selues able to iudge of Eternitie What doe Plants iudge of Sense what doe the Beasts iudge of Reason how canst thou be fit to iudge of Eternitie that thy selfe hast no certaine continuance in time Thus of Creation in generall the second thing is who is Creator In him or by him The whole Trinitie did create the world because it is a rule that the workes of God that are without are vndeuided so as that which one Person doth all the three Persons doe yet there is difference in the Order for the Father moues and wils it the Sonne workes it and the holy Ghost finisheth it Creation is giuen to the Father Acts 17.24 to the Sonne Iohn 1.3 to the holy Ghost Gen. 1.2 Psal. 33.6 But in this place the honour of the worke is specially giuen to the Sonne And it is to be noted that the originall hath more then barely by him for it is said in him c. The Creation of the world was in Christ in two respects First it was in him as in an examplar the Frame of the world to be made was in him as the Image of the Fathers vnderstanding for in the building of a House there is a double Frame the one in the head of the Carpenter the other the Frame externall of the house built after the patterne of that that was in the Carpenters head So is it in the Creation of the World Secondly it was in him as that decree and fore-appointed head and foundation in which all the other things should be placed and consist thus he is said to be the beginning of the Creatures of God This worke of Creation ascribed vnto Christ proues his Deitie Eternitie and Omnipotencie Thus of the Creation Thirdly it followes what was created viz. All things The whole world By the world I meane not the frame of all things as it was in Gods Essence from Eternitie nor Man onely which is called a little World but this whole Vniuerse and great building consisting of all sorts of Creatures Concerning this creation of all things I onely note two things First how they were created secondly the errours that sprung vp against this Doctrine Now All things were created First most freely without any necessitie that compelled God thereunto Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word Thirdly of nothing of nothing I say negatiuely in the Creation of the first masse of all things and of nothing priuatiuely in the second Creation of things out of the first masse or Chaos For though in the order of nature and by men nothing is made of nothing yet this extendeth not to God and the first Creation Fourthly most wisely so as there flowed in the Creation a goodnesse to euery Creature so as they were all good in Gods account This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time Sixtly in the space of sixe dayes not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein also God shewed his power and that hee was not tyed to second causes as he declared when he gaue light to the world while yet there was no Sunne Then herein he teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many dayes which yet he could haue dispatched in an instant There were foure errors about the Creation Some said the world vvas eternall some said though it were not eternall yet it had a materiall beginning it was made of something Some said God made the superiour Creatures himselfe and the inferiour by Angels some made two beginners of things they imagined that one Beginner made things incorruptible and another made things corruptible The very first Verse of the Bible confutes all foure Errours the word in the beginning shewes the world was not eternall the word Creation notes that it was made of nothing when he saith God created all hee excludes Angels and lastly when hee saith God created Heauen and Earth hee shewes hee was the onely beginner of all sorts of Creatures Fourthly the distinction of the Creatures followes here they are distinguished three wayes 1. by Place some are things in heauen some things in Earth 2. by Qualitie some are visible some are inuisible 3. by a subdiuision of the inuisible some are Thrones some are Dominions c. Thrones or Dominions or Principalities or Powers These words are diuersly interpreted Some thinke there is no necessitie to vnderstand them of Angels but in generall of all Empire and of the order of oeconomie among the Creatures in Marriage Lawes or Gouernments in heauen or Earth Some restraine the words to order amongst men onely Some vnderstand by Thrones the Pallace of Gods Maiestie and the seate of blessed immortalitie and the rest of the words they interprete of Angels But the commonest opinion and most auncient is to vnderstand all the words of Angels onely But in this there is
the Efficient but the finall cause of all things The Carpenter makes his House perhaps for one more honourable then himselfe but not so Christ in making this great House the World The consideration of this poynt that all things are for Christ should teach vs diuers things First we should lesse dote vpon the world and the things thereof in as much as these things were principally made for Christ and not for vs. And secondly we should vse all these things as helpes to lead vs to Christ. Thirdly in the vse of the Creatures wee should be carefull to expresse the glory of Christ by giuing thankes by magnifying his Wisedome Power Goodnesse c. and by distributing them according to his appoyntment as to the poore and to the maintenance of the worship of God for seeing they are his and for him wee should despose of them as he requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ we should not lye deceiue vse false weights runne to Witches or take any other vngodly course for he needes not our lye nor desires to be helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sence and vnderstanding Thirdly incircumscriptiblenesse in respect of place Fourthly Eternitie in comparison of time that Christ is eternall these places proue Prou. 8.22 c. Mich. 5.2.4 c. Reuel 1.8.11 and 21.6 and 22.13 The Eternitie of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life And hereby may the eternitie of Christ appeare to differ from the eternitie of all other things The Heauens haue an endlâ—snesse of Essence but they want life The Diuels haue an endlesse not onely being but life but it is not a pleasant life The Saints in Heauen haue a pleasant life till the day of Iudgement but they haue not whole possession The Angels in Heauen haue a whole possession but it is not at once but successiuely both in reuelation and ioy I say it is whole in them because their whole Nature or Essence is possessed of pleasant and endlesse life And lastly Christs eternitie differs from all eternitie of all the Creatures because no creature hath the former things absolutely perfect that is such a possession of endlesse life as vnto which nothing is wanting for they want many of the perfections that are in Christ though they be perfect in their owne kinde Seeing Christ was before all things wee should preferre him before all things wee should acknowledge his Title as heyre of all things as the eldest among all things wee should willingly heare him speake and honour his words wee should trust in him and liue by faith c. And in him all things consists That is hee vpholds rules and gouernes all things by his prouidence and this is the fift thing by which our Redeemer is described in relation to the World That prouidence is giuen to the Sonne as well as Creation these places proue Heb. 1.2.3 Pro. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his House and then leaues it or like the Shipwright that frames his Ship but neuer after guides it All things are sayd to consist in him in respect of Conseruation in that hee keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Pollicie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that he appointeth all things to their end in respect of Disposition of the meanes to the end and lastly as the vniuersall cause of Nature and naturall instincts in all Creatures by which they further their owne preseruation Obiect But we see the meanes by which all things are wrought and preserued as by their causes Sol. The meanes notwithstanding all things consist in Christ first because Christ vseth not the meanes necessarily secondly hee ordaines the meanes as well as the end thirdly the meanes is many times euill in matter or forme yet the worke is made good by Christ fourthly hee is not tied to the meanes but he can worke eyther with without or against the meanes fiftly all meanes hath his efficacie from Christ. But the words would be particularly weighed In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure wayes all things consist in or by CHRIST as he is God first in respect of Vbiquitie he comprehends all things and is comprehended of nothing The Nations are but a droppe of his Bucket and time it selfe is but a drop of his Eternitie secondly in respect of power in his power this whole frame stirreth thirdly in respect of Omniscience and Wisedome for all is within his knowledge and receiue order from his Wisedome fourthly in respect of decree for the world to be made did from euerlasting hang in the fore-knowledge and pre-ordination of Christ. As Christ is Redeemer all things consist in him three wayes first because he is that attonement which kept the world from being dissolued for Adams sinne secondly because the respect of him and his Church is that that keepes vp the world to this day if his body were once compleat the world would not stand one houre thirdly because the promise made to man concerning his prosperitie in the vse of all Creatures are made in Christ. All things Euen all things which are or are done in Earth or Heauen things visible or inuisible which haue eyther being life sence or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation and Immutabilitie First the Creatures consist that is by an excellent Order agree together in a glorious frame for God is the God of order and not of confusion Obiect There be many miseries euils and mischiefes in the world and therefore how can there be order in all things Sol. First there may be order in respect of God though not in respect of vs. Secondly it followeth not that there is no order because wee see none O the depth c. Rom. 11. Thirdly many of the reasons of the fearefull miseries that are in the world are reuealed as the iustice of God in punishing of a sinnefull World eyther whole Nations or particular persons the humbling of his Children and the preparing of them for Heauen and such like Fourthly there may be Order in respect of the whole though not in respect of euery part Obiest 2. There be many sinnes in the world and those consist not in Christ neither tend they to order Sol. The truth is that those come into the world by
God will doe them Fourthly that the reasons of this dealing may be iust though not exprest vnto vs. Fiftly that Christians are charged to be wise to sobrietie they may not let their thoughts runne as farre as they will but must let God alone with his secret iudgements Sixtly that the things are now strange and obscure shall be more fully reuealed in the day of Christ when all shall be cleered and made manifest Obiect But some Papist may say it is plaine by these words that the Scripture is hard and not fit for the common people seeing it is called a misterie Answ. This place cannot helpe them because it is said that now it is reuealed and so their cauill comes out of season 2 Because it is and was hidden from carnall men not from Gods seruants wee doe not wonder though the Scriptures be as a soaled Booke vnto such carnall wretches as they are Now reuealed God hath reuealed the mistery of his Will diuers wayes first by Dreames by Day-visions by Types and Sacraments by Angels by Prophets and extraordinary Men by CHRIST appearing in our Nature by his Spirit by the Scriptures and by the ordinary Preaching of the Ministers Dreames Visions and Types were peculiar in a manner to the olde Testament the ministery of Christ in his owne person of the Prophets and extraordinary Men and Angels is now ceased so as vnto vs this Mysterie is reuealed by the Spirit in the ministery of Gods Seruants and in the vse of the Scriptures Quest. But was not the Gospell reuealed till now since CHRIST Answ. Yes it was as these places may proue Iohn 8.56 Abraham saw his dayes and Moses wrote of him All the Prophets gaue witnesse vnto Christ Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Hebr. 13.8 but the Gospell was hidden in respect of the time of the manifestation of the glory of Christ especially to the Gentiles and diuers things in the manner of Christs kingdome were not reuealed vnto them as also in respect of cleerenesse of reuelation and the more ordinary life and power of the graces of the Messias and the more plentifull efusion of the gifts of the spirit Fiftly that it was not reuealed before viz. as it is now they had before Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the promise of the Messias to be exhibited and wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias exhibited Two things may be here obserued First That Gods Seruants may know their owne particular blessednesse for he saith it is reuealed to the Saints Secondly that the seasons of the reuelation of the Gospell in the power of it are singular priuiledges and greatly to be heeded and therefore woe is to those soules that neglect such dayes of grace it is double condemnation It is damnable to sit in darkenesse and haue no meanes of life but it is much more the condemnation of these worlds of prophane persons that light is come into the world yea into the Countrie yea euen to their owne Townes and Congregations and yet they will loue darkenesse rather then light And on the other side it should teach men that know the times of such visitation both to beare witnesse to the light by presence countenance maintenance and establishing of it for them and theirs and also to walke as the children of the light euen as a people exceedingly priuiledged and blessed of God To his Saints The word Saint is somtime giuen to Christ somtimes to Angels somtimes to the blessed in heauen somtimes to the faithful on earth The Pope hath his Saints and such are the choyse of the most desperate Traitors as hee ordereth his Canonisations in our dayes And the world hath his Saints to and they are ciuill honest men but here by Saints hee meaneth the Faithfull on Earth and they are Saints that are holy by the righteousnesse of Faith that haue the spirit of Sanctification that are separate from sinners by a holy calling that are reformed from the principall euils of their former conuersation that call vpon the name of the Lord that are consecrate to God in speciall holinesse of life Quest. But if a man liue ciuilly in the world will not that serue the turne Answ. It will not our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees And it may be profitable oft to recount the defects of the ciuill honest man First he wants sinceritie in the first Table Secondly hee sticks not at the inward corruptions of the second Table Thirdly his praise is of men in his best actions or else some other corrupt ends Fourthly hee is wholy voyd of the inward worship of God and in the outward hee is eyther secure or superstitious Fiftly hee neuer trauelled in the new birth for his honestie Sixtly hee wants the righteousnesse of Faith Seauenthly for the most part his heart is not sound nor vpright in his family especially for matter of Gods worship Verse 27. To whom God would make knowne what is the riches of his glorious misterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellencie of the subiect the Gospell in the preaching of it propounds vnto men and that is Christ. And in this reuelation of Christ consider 1. to whom viz. to the Saints 2. by whom viz. God 3. what is the cause viz. the Will and good Pleasure of God He would 4. the manner 1. if we respect the vnregenerate world it is in a Mistery 2. if we respect the grace communicated it is a glorious and rich mistery 3. if wee respect the place where Christ as a Sunne of righteousnesse riseth it is in you that is in the heart of man 4. if wee respect the persons hee makes choyce of it is the miserable Gentiles Amongst the Gentiles 5. if we respect future things hee is reuealed as the hope of glory To whom Of the persons to whom I haue spoken in the end of the former verse onely this Doctrine may be added That onely the Saints that is holy men find Treasures Riches in the power of the glorious Gospel of Christ. The Lords secret is onely with them that feare him till faith be reuealed men are shut vp as in a dungeon or prison the Lord speakes peace onely to his people and his Saints The righteousnesse of God is reuealed to the iust man that will liue by faith Flesh and bloud till there be a new birth is not capable of this reuelation men that hate to be reformed haue nothing to doe with Gods Couenant Hence we may see where the fault is when men be so auerse and vnteachable when people haue the meanes and cannot vnderstand to profit and doe good it is onely in their owne hearts lusts
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place
mercilesse men shall then haue iudgement without mercy All whoremongers and adulterers and all that defile the flesh God will be sure to iudge a fearefull looking for of Iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth How sure doe ye suppose shall his punishment be that doth despight the spirit of grace by which he was sanctified all those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be O man thou art inexcusable that iudgest another man wherein thou art guilty thy selfe For the Iudgement of God must needs be in truth against such as commit such things especially if men grow masterlike in censuring it will increase to greater condemnation all gotes or vnruly Christians that will not be kept within Gods fence that is will not be ruled by Gods ordinances and ministers shall be separate in that day from Gods sheepe and as a people accursed to be cast into an vnauoidable fellowship with the diuell and his angels all hypocrites that say and doe not or doe all their worke to be seene of men and take Gods couenant into their mouthes hate to be reformed how shall they escape the damnation to come all wicked men with their scant measure and deceitfull waights and wicked ballances shall neuer be iustified in the day of the Lord. what shall I say it were too long to proceede to reckon all and it is a short labour to conclude with the Apostle no wantons nor drunkards nor railers nor extortioners nor theeues nor wrathfull persons nor gluttons nor idolaters nor iesters nor filthy talkers nor fearfull persons nor liers nor any that louelies shall be able to stand in the day of Christ but shall be shut out of the Kingdome of Heauen and cast into the lake that burneth with fire and brimstone And thus of the vse for terror Secondly vpon the meditation of this last iudgement diuerse lessons for our instruction are inforced First it should restraine vncharitable iudging and censuring one of another for lesse matters especially for things indifferent Who art thou that iudgest another mans seruant he standeth or falleth to his owne master Christ is the Lord of quicke and dead And therfore why dost thou condemne thy brother or why dost thou despise thy brother for we shall all appeare before the iudgement seat of Christ ' In as much as the Lord Iesus Christ will iudge the secrets of all hearts and giue a iust triall to the actions of all men why should we forestall his iudgement or in doubtfull matters arrogate to our selues this honor of Christ if we could consider that we shall then euery one giue accounts vnto God for himselfe we should find worke enough to doe to looke to our owne score Let vs not therefore brethren iudge one another any more Secondly are there any matters of difference amongst vs let the saints iudge them and end them God will be contented to put his cause to them at the last day for we know the Saints shall iudge the world and therefore why should we refuse their arbitration Thirdly it should order and moderate our sorrowes for our dead friends We should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him We shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore we should comfort one another with these words Fourthly this summons to iudgement giues a dreadfull warning and admonition to the world euen to all men euery where to repent Inasmuch as God hath appointed a day wherein he will iudge the world in righteousnesse by the man whom he hath appointed wherof he hath giuen an assurance in that he raised him from the dead Woe will be vnto vs if that day come vpon vs vnawares before we haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill waies It is an vnsearchable compassion that God shewes when he offers vs this mercie that if we will iudge our selues we shall not be iudged of the Lord in that day And it will on the other side excessiuely incense his wrath when hauing such grace offered we neglect it and death and iudgement find our sinnes both vnremitted on Gods part and vnrepented on ours Fiftly Seeing all these things must be dissolued how should it fire vs and daily quicken our dead and drowsie spirits to a constant care of all possible holy conuersation and godlinesse vnles we would discouer our selues either to be Atheists that mocke at the iudgement to come or men giuen to a spirit of slumber that in soule sleepe it out and will not consider our latter end Seing we are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since we haue all receiued some of Gods talents and gifts in our seuerall places let vs be carefull to approue our selues to be good seruants and faithfull such as can returne them with aduantage least the portion of the seruāt that hid his masters talents in the earth fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption and since he shall come as a thiefe in the night euen in the hower that we thinke not let vs therefore watch and be ready alwaies carefull and diligent sighing and groaning longing and praying hasting to and looking for this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ. Thirdly this may be a singular comfort to all mortified and penitent christians they may lift vp their heads and reioice with ioy vnspeakable and glorious For the Lord shall then come to be glorified in his saints and made maruellous in all them that beleeue Ob. But the terrour of the day may amaze a christian Sol. There is no sparke of terror in this doctrine to a godly mind For what should he feare if he either consider the fauour of the iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and caries a most brotherly affection and will he condemne his owne brethren he is their head and hath performed all the offices of a head vnto them and can he then faile them when they haue most need of him nay it is he that hath been iudged for vs on earth and will he iudge against vs in heauen what shall I say he died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will he faile vs in the last act
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