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 Obser 1 1 It is hard to haue any sauing grace but it will bee perceiued and obserued Grace will be heard of and obserued if it be true Grace and that for diuers causes First Grace cannot be without fruit externall and by their fruite 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 do 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 bee deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration Vse 3 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 lieth still whiles men please themselues with Obser 4 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 reproches 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 suddaine restraint and retyring if Men runne not into the same excesse of riot Iohn 16. 1 Pet. 4.4 Esay 59.15 Hee that restraineth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and Obser 5 like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God Vses 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 bee in a fether-bed and for closenesse it must be out of their Closets Indiscretion not the cause of the reproaches and troubles of true Christians these men meane to steale their passages 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 strange 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 people secondly it is a signe they are now no more carnall persons for if they were of the world the World would not thus hate his owne thirdly their praises are with the Saints Iohn 7.7 and as now they taste of the cup of their affliction so they shall reape the incomparable priuiledges of their communion A Question in the second place may be propounded and that is how their Faith can be heard of seeing it is an inward Grace Quest how it can so outwardly be knowne Answ Faith in it selfe hidden and secret Ans Faith makes it selfe knowne diuers waies doth in people conuerted make it selfe knowne by certaine demonstratiue effects of it as by Confession in time of persecution when the defence of the truth in any part of it is required by constant Profession notwithstanding the scornes and disgraces of the World by Victorie ouer the World when men retire themselues and will not liue by example contemne all earthly vanities and vse the world as if they vsed it not by their loue to the word of God more then their appointed food by the reformation of their owne liues by the exercise of Faith in their callings not hasting to vse ill and vnlawfull meanes not sacrificing to their owne nets and lastly by their loue to Gods people Seeing Grace and Fame are companions wee may learne that the surest way to get a good name The surest way to get credit is to get Grace Philip 4 3. Math. 18. Psal 15.4 Psal 16.3 Prou. 19.1 is to get Grace for then their names are written in Heauen they are knowne of Angells they are imprinted in the hearts of Gods people A good man honoureth them that feare God And Dauid saith They are the onely excellent ones and all his delight is in them And of the same minde is Salomon euen of the poore Childe of God Prou. 19.1 Yea they haue a name in the very conscience of wicked men yea their very enemies which appeares in this that they spend more thoughts about them then the greatest Potentate and would gladly die their death yea a faithfull man is honoured when he seemes contemned And on the other side a wicked man is euer at the greatest in his owne eyes and is not able to conceiue that they that so much depend vpon him A sinfull person is a shamefull person and crouch to him should contemne him as certainly they doe for euery sinfull person is a shamefull and vile person Yea so soueraigne and sure a meanes is Grace for the attayning of a good name Esay 25.8 that it causeth the staines and blemishes of former infamous sinnes to be blotted out When God takes away sinne in the Soule hee will take away rebuke from the name And this God that hath the hearts of all men in his hands workes both wonderfully and secretly Who doth not honour Dauid Peter Magdalene and Paul notwithstanding their great sinnes and faults The last thing here to be inquired after is whether it be not Vaine-glory to seeke fame and estimation It is not alwaies vaine-glory to seeke fame Eccles. Math.
the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwells in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church verse 19. Thirdly in respect of efficacie or influence through the whole body for from him flowes Peace and Reconciliation verse 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplied 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 Verse 21 22. In the description of his relation to the Church of the Colossians he vrgeth them with two things first their miserie without Christ 2. the remedy of their miserie by Christ Their miserie stands in two things first they are Strangers secondly they are Enemies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes verse 22. In setting downe their remedie hee notes 1. the Meanes 2. the End 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 verse 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 Verse 23. 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 dutie 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 auoided viz. vnsetlednesse or reuolting in the words Be not mooued 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 that hee preacheth and therefore it should bee that they should keepe fast the second is the testimonie 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 testimonie 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 constancie 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 mysterie 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. Verse 28. 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. Verse 29. The seuenth 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 Verse 1 PAVL an Apostle of Iesus Christ by the will of God and Timotheus our Brother 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 annointed separated 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 Verse 2. To them which are at Colosse Saints and faithfull brethren in Christ Grace be with you and peace from God our Father and from the Lord IESVS CHRIST that are separate 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 Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you Verse 4. Since wee heard of your faith in Christ Iesus and of your loue toward all Saints euen that God that by an eternall and vnexpressible generation is
idlenesse yet seeing our hope is not in the world therefore Gods children doe well first and chiefely to seeke the kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people Vse 3 the World will loue his owne Obiect 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 Solut. And therefore both prouide for it and beare it when you finde it John 15.19 Obiect Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers 20. Solution 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 Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers 21. Solut. All these things will they doe vnto you for my names sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Obiect Quest But how comes it they should dare to be so presumptuous and so palpably malicious Solution 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 Obiect If it be of ignorance it may be easily pardoned them Sol. Ver. 22. If I had not come and spoken vnto them Solut. 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 lie 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 Obiect But may they not haue good hearts to God though they do thus intemperately and vniustly maligne and abuse the Preachers and Children of God Solut. 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 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 Solut. 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 certaintie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore wee 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 iâ— is also among you from the day that yee heard and truly knew the grace of God IN these words with those that follow to the ninth Verse is contained the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is either Principall Vers 5.6 Or Instrumentall Vers 7.8 The principall meanes is the Word and this is described by six things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the property 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 nor to the apprehension either of Grace or Glory Doctr. 1 The naturall man cannot perceiue the things of God 1 Cor 2.4 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 Sense or care of Grace and holinesse In the most Sense comes not from Nature but from the Word Who is a naturall man 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 sense that serues some particular gainefull or pleasing sinne Esa 25 8. Rom. 8.6 Ephes 2 1. Rom 6. 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 Doctr. 2 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. Vses 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 bee thought louers of their Countrey to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall
vers 10. Obiect Obiect But there are many wise men to whom these signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No Solution so long as they are fleshly persons their wisedome bred in the flesh is so farre from pleasing God that it is enmity 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 paths 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 Commaundement 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 heerein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen t Mat. 5.19 What commandement could bee 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 u Deut. 14.24.26 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of this 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 Salomon asked wisedome and not riches or long life x 1 King 10.3 5 Thou must get an humble and contrite spirit a hart 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 Piety as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy hee cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and iustice y Prou. 21.3 and God delights in men that will deale truely z Prou. 12.22 If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the dueties of Piety 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 * Mich. 6.5.6 7 Thou must bee tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of sweet smell sacrifices acceptable well pleasing to God a Phil. 4.18 7 Thou must take heede of such sinnes as Gods hates with a speciall hatred for there are some euils which a man beeing guilty of God will at no hand be pleased with him as first the sinnes of the third Commandement swearing and cursing and the like for God hath told vs before that what sinnes soeuer hee will beare with yet hee will not hold vs guiltlesse if we take his Name in vaine b Command 3. Deui. 28.58 Secondly lukewarmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomacke hee cannot be at rest till hee haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth c Deut 29.19 Fourthly to feare God by mens traditions d Esay 29.13 Fiftly presumptuously to breake Gods Sabaoth e Jer. 17. vlt. Sixtly through impatience or vnbeliefe in aduersity to with-draw our selues f Heb 10.35.36 c. c. and without faith it is vnpossible to please God Seauenthly to offer vnto God the blinde the lame and the sicke the torne and the corrupt thing g Mal. 1.8.9.10.13.14 Eightly to bee found in the fashions of the world either in life or attire h Rom 12.2 Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not i 1 Thes 2.15.16 Thus of walking in all pleasing in respect of God What we must doe that wee may please men Quest 2. What must we doe that we may walke pleasingly amongst men Ans I consider of this first generally then more particularly That wee may please men we must obserue these Rules 1. Weâ— must be carefull to please God else it is iust with God that though we striue to please men yet we should not attaine to it because wee are not in the first place carefull to please God 2. We must get that Philanthropian loue of men into our hearts but especially Philadelphian the loue of the Brethren for this ingenders care and diligence to please and makes the labour thereunto seeme no basenesse or burthen 3. In the generall corruption of our callings wee must liue innocently Samuel is much set by and pleaseth the people when hee stands by Hophni and Phinehas men so egregiously corrupt 4. If wee would please in conuersing wee must learne to beare infirmities k Rom 15.2 5. Wee must practise those vertues that especially winne fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse bee slow to wrath and forgiue and not reuenge 6. Wee must hate those vices and auoid them which in conuersation appeare hatefull amongst men as back-biting l Rom 1.29 1 Tim 5.13 Pro 26.20 discouery of secrets m Pro 11.13 bitter words n Ephes 5.3.4 boasting o Pro 27.1.2 suspiciousnesse p 1 Cor 13. rashnesse in reproofes and admonition offensiue carriage q 1 Cor 10.32 and the stirring of the infirmities of others r Gen 13 8. In particular we must be carefull to please in the Familie in the Church in the Common-wealth In the Familie 1. The Gouernours must labour to walke in all pleasing and to this end they must gouerne in the Lord and cast the impression of Religion vpon the soules of their people that the reason of their obedience may be the will of God How gouernours in families may walk pleasingly they must retayne wisely their authoritie it is not the way to please to loose the reynes and lose their authoritie they must take notice of vertues as well as vices and reproue in loue not in passion and auoide that behauiour that irritates and prouokes to wrath How Inferiours in the familie may please their Superiours 2 Inferiours if euer they would please GOD must
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 either Internall and immanent 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 either workes of Nature or workes of Grace Qua est in fieri qua est in facto the workes of Nature respect her either 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 being 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 Doctr. Doct. The World euen this whole Frame of all things was created and had a beginning This wee may know by Faith out of Scripture x Gen 1. 2. Psal 33.6.9 Job 38. 39. and by Reason from the state of Creatures their alterations subordinations debellities and expirations proue a beginning and that they are not eternall Obiect Obiect This drownes our thoughts that wee cannot conceiue of Eternitie Solut. 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 Opera ad extra sunt indiuisa 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 Pater est causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 decreed 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 Reuel 3.14 This worke of Creation ascribed vnto Christ proues his Deity Eternitie and Omnipotencie Thus of the Creator Mundus Archetypicus 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 Mundus Microcosmus Mundus Macrocosmus 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 a Psal 33.9 115.3 Secondly without any labour motion or mutation of himselfe with a becke onely and by his omnipotent Word b Psal 33.9 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 c Gen 1.31 This Goodnesse in Man and Angels was Gods Image in them Fiftly in time with time in the very beginning of time d Gen 1.1 Sixtly in the space of sixe daies not at one time onely and this shewed the Creatures disabilitie that could not forme it selfe when the first matter was created Herein God also shewed his power and that hee was not tied to second causes as hee declared when hee gaue light to the world while yet there was no Sunne Then herein hee teacheth men to dwell long vpon the meditation of the Creation seeing God himselfe did prolong the Creation for so many daies which yet hee could haue dispatched in an instant There were foure errors about the Creation Foure words confute foure Errours Some said the world was 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 Sorts of Creatures here they are distinguished three waies 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 Diuersitie of opinions about the meaning of Thrones Dominions c. 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
him For him In diuers respects first as it is hee onely All things are for Christ in diuers respects in whom the Father is well pleased and so the loue of God to the World is for his sake Secondly as all the Creatures doe serue to point out the Sonne as well as the Father and that because they shew Christ as the wisedome of the Father And be sides their changes and corruptions doe cry for the libertie of the sonnes of God in Christ and further they are all at commaund for the propagation and preseruing of the kingdome of Christ Thirdly as he is heyre of all thingss they are for him that is for his glory so as hee is not onely the Efficient but the finall cause of all things The Carpenter makes his House perhaps fot one more honourable then himselfe but not so Christ in making this great House the World The consideration of this point that all things are for Christ should teach vs diuers things First wee should lesse dote vpon the world and the things thereof Vses in as much as these things were principally made for Christ and not for vs. And secondly wee 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 appointment 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 hee requires Lastly it should keepe vs from the vse of all ill meanes for seeing it is for Christ wee should not lye deceiue vse false weights runne to Witches or take any other vngodly course for hee needes not our lye nor desires to bee helped by any sinnefull course The fourth thing which Christ is commended for is his Eternitie Hee was before all things Eoure things in the immensitie of Christs diuine nature The Immensitie of Christs Diuine Nature hath foure things in it First infinitenesse in respect of it selfe Secondly incomprehensiblenesse in respect of our sense 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 Eternity of Christ may be thus defined it is a pleasant and at once perfect possession of endlesse life The Eternity of Christ described and explained And hereby may the eternitie of Christ appeare to differ from the eternity of all other things The Heauens haue an endlesnesse 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 bee 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 Son as well as Creation these places proue Heb. 1.2.3 Prou. 8.15 Iohn 5.12 Christ is not like the Carpenter that makes his house and then leaues it or like the Shipwright How al things consist in Christ Conseruando Prescribendo Mouendo Ordinando Disponendo that frames his Ship but neuer after guides it All things are said to consist in him in respect of Conseruation in that he keepes all things in their being in respect of Precept in that from him are prescribed the Lawes by which Nature Policie and Religion are gouerned in respect of Operation in that all things moue in him in respect of Ordination in that hee 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 necessarilie 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 he is not tied to the meanes but he can worke either with without or against the meanes fiftly all meanes hath his efficacie from Christ But the words would be particularly weighed As Christ is God al things consist in him foure wayes In him All things consist in Christ both in generall as hee is God and in speciall as he is Redeemer Foure waies all things consist in or by CHRIST as hee is God first in respect of Vbiquitie hee 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 receiueth 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 And as he is Redeemer three waies 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 prosperity in the vse of all Creatures are made in Christ All things Euen all things which are or are done in Earth or Heauen Act 17.25 things visible or inuisible which haue either being life sense or reason past present or to come aduersitie as well as prosperitie c. Consist This word notes foure things Order Continuance Cooperation The word Consist notes foure things
ministerie 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 ministerie of Gods Seruants and in the vse of the Scriptures Quest But was not the Gospell reuealed till now since CHRIST Quest Answ Yes it was as these places may proue Iohn 8.56 Ans Abraham saw his daies and Moses wrote of him All the Prophets gaue witnesse vnto Christ 1 Pet. 1.10 Act. 10.43 Rom. 1.2 Christ is the same yesterday and to day and for euer Heb. 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 h 1 Pet. 1.10 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 bee 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 Ioh 3. 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 time 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 i Psal 16.10 somtimes to Angels k Iob 15.15 somtimes to the blessed in heauen l Math 27.52 somtimes to the faithful on earth m Psal 16.3 The Pope hath his Saints and such are the choyse of the most desperate Traitors as he ordereth his Canonisations in our daies 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 n Act 26 18. that haue the spirit of Sanctification o 1 Cor 3 16.17 that are separate from sinners by a holy calling p Rom 1 6. 1 Cor 1 2. that are reformed from the principall euils of their former conuersation q 1 Cor 6 11. that call vpon the name of the Lord r 1 Cor. 1 2. 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 Quest Answ It will not Ans The defects of the ciuill honest man our righteousnesse must exceede the righteousnesse of the Scribes and Pharises 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 voide of the inward worship of God and in the outward hee is either secure or superstitious Fiftly hee neuer trauelled in the new birth for his honesty Sixtly he wants the righteousnesse of Faith Seuenthly 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 knowen what is the riches of his glorious mysterie among the Gentiles which riches is Christ in you for hope of glory THese words containe the fifth generall reason taken from the excellency 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 Hee would 4. the manner 1. if we respect the vnregenerate world it is in a Mysterie 2. if we respect the grace communicated it is a glorious and rich mystery 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 wee respect future things he 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 only 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 a Psal 25.14 till faith be reuealed men are shut vp b Gal. 3.23 as in a dungeon or prison the Lord speakes peace onely to his people and his Saints c Psal 85.8 The righteousnesse of God is reuealed to the iust man that will liue by faith d Rom. 1.17 Flesh and bloud till there be a new birth is not capable of this reuelation e Matt. 16.17 men that hate to be reformed haue nothing to doe with Gods Couenant f Psal 50. 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 wickednesse of life and therefore let euery one that would grow rich in knowledge labour to bee abundant in practise for the sauing knowledge of this mystery encreaseth 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 wisdome let him aske it of God g Iames 1.5 Secondly let all that would haue knowledge vse good means Those people that are too wise to vse reading hearing conference and prayer are but in a miserable case those they account silly people euen as babes sucklings h Matt. 11.25 in comparison of them carry away the blessing while they liue and die 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
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 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 Vse 2 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 go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie 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 t Reuel 5. 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 u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 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 Nine Vses of the Doctrine of the calling of the Gentiles 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 Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied 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 to 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 go 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 sense 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 mightily and effectually these worlds of people to the obedience of faith and such a tender sense 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 wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely 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 b Esa 12.3 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 c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches 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 Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate 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 wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls 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 e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian 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 we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that acompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakened 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 remidies Causes of faith vveakned There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarily committed not lamented not reformed 3. Presumptiously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world Signes of faith vveakned 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 Remedies for faith vveakned 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 Causes of the losse of stedfastnesse The causes of this losse of stedfastnes are diuers in some it is the inundation 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 some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Steps in falling avvay Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the more full vnderstanding heereof Distinctions about apostasie it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those that haue their hearts wakened after this losse doe vsually feele a strong conflict of terrours the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sence of Gods fierce anger and in many of these their terrour is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargy with the rest of the ill effects before in common propounded Secondly a distinction must bee made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their fals makes them wonderfull vile before the world the mouth of euery beast will bee open to raile against them wicked men will keepe the assise for them yea the bankes of blasphemie in wicked men will bee broken downe so as they will with full mouth speake euill of the good way of God besides it cannot bee auoyded but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe wee must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those fals with Satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest But doe all these come alwaies for sinne Answ Not alwayes but where sinne is presumptuous they doe 2. Quest But doe all these things befall all such as fall into presumptuous sinne Answ The iudgements of God are like a great depth and he afflicts how hee will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest But are these things found in those that lose their stedfastnesse by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and bee in this danger to fall into so euill an estate Solut. Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then of a Prince because Nabuchadnetzar was seauen yeeres like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholly 2. Hee hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp
Rules to bee looked vnto after our calling Wouldest thou be sure not to fall away Then looke to these things 1. Be sure thou continue in the carefull vse of the meanes as the word praier conference and Sacraments else know that when once thou giuest way to a customarie hardnesse of heart in the vse of the meanes or neglect of them thou art neere either some great sinne or temptation or some great iudgment and apostacie and therefore concerning the meanes principally looke to two things 1. preserue appetite 2. practise that thou hearest without omission or delay 2. If thou discerne any spirituall weaknesse or decay or feele any combat with the flesh or the tentations of Satan be sure thou complaine betimes and resist at the first for then the grace of God will be sufficient and the weapons of our warfare mightie through God praier will easily master sinne at the first through the victorie in Iesus Christ 3. Resolue with thy selfe not to let goe thy assurance or cast away the confidence of thy hope whatsoeuer befall thee or at least Heb. 10.36 not till thou maiest see wonderfull euident reason It is a maruellous great fault to call the loue of God into question vpon euery occasion whereas men cannot glorifie God more then to liue by faith and to be vnmoueable in it God takes little delight in a soule that will withdraw it selfe vpon euery occasion by vnbeleefe Are they not strangely foolish that will weare their helmets when there is no stirre and as soone as they see an aduersarie or any blowes towards then to cast away their helmet and doe it so vsually Such are we and worse that stand bragging of our faith and hope in prosperitie and ease and when affliction and temptation comes then most childishly we cast away both faith hope and till reason and sense are satisfied we will not be perswaded 4. Set perfection before thine eyes to striue after it and to this end acquaint thy selfe with the rules of holy life Phil. 3. and consider the examples of such as haue walked therein and the wofull euents that befall the contrary minded especially thinke much of the great recompence of reward euen the price of our high calling in Iesus Christ 5. Take heed of the occasions of falling such as are spirituall pride knowne hypocrisie desire to be rich discord with the godly and vaine ianglings without discretion neglect of our particular callings and vngodly company Hitherto of peâ—seuerance in life Now in the next verse hee intreateth of perseuerance in faith Vers 7. Rooted built vp in him stablished in the faith as you haue been taught IN these words is both a precept and a rule a precept to be rooted built stablished a rule as ye haue beene taught The substance of the precept is but to counsell them to increase more and more that they might be stedfast in the assurance of Gods fauour in Iesus Christ Of this stedfastnesse I haue at large intreated in the 5. verse Onely wee may here againe be instructed and informed 1. Of the necessitie and excellencie of stedfastnesse The Apostle would not thus often peale vpon it but that hee knew it to be of singular worth in the life of man and of great necessitie vnto our consolation besides 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 stedfastnesse 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 roots but they may take root yet more many men striue hard to make their trees shew in branches and 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 roots within Yea many deare children of God mistake wonderfully they euery day carry 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 beene 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 wait 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 wee would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs wee should be afraid to delay when we are taught how to confirme our soules in faith and grace 4. The faithfull Ministers doe greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thankesgiuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnesse 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 thankfulnesse to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions wee may finde that wee 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 wee 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 childe of God be such but hee hath exceeding great cause of thankfulnesse 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 The order of the rest
our portion euen in this life all other things are but cast vpon vs as additaments The second may bee 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 n Reu. 3.10 3. They cannot all of them redeeme one soule o Psal 49. The third reason may bee 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 p Matth. 13. 2. They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q Luk 14.17 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 saith is the enmitie of God r Iam. 4.4 1 Ioh. 2.15 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 fils the world with corruptions and sinnes Å¿ 2 Pet. 1.4 Sixtly these earthly things thus sinisterly affected may one day witnesse against vs t Iam. 5.1 c. Seuenthly many a man is damned and gone to hell for minding earthly things u Phil. 3.18 The fourth reason may bee taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them * Psal 24.1 Matt. 28.18 now why should wee turmoyle our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may bee for his glory and our good The fifth reason may be taken from the basenesse 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 cheefely to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion betweene the gaines of the world and the losse of one soule Matth. 16. it is no profit to winne the whole world and lose a mans owne 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 hee humbled himselfe Phil. 2. 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 bee taken from the example of the Lords Worthies who in all ages haue beene tried with all kinde of trials Heb. 11. and wandred vp and downe in sheepe-skinnes and goat-skinnes being destitute afflicted and tormented wandring 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 heere Seuenthly it is somewhat to perswade vs that our Sauiour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those things when hee saith that hee came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may bee mooued by the consideration of the fleeting condition of all earthly things riches haue wings x Prou. and the fashion of this world passeth away y 1 Cor. 7.31 1 Joh. 2.17 yea heauen and earth shall passe the earth with the workes therof shall be burnt vp z 2 Pet. 3.10 But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1. Of Salomon the wisest of all sinfull men 2. Of Christ the wisest of all men Salomon in his booke of Ecclesiastes is exceeding plentifull and indeede not without cause Salomons reasons against the loue of earthly things for such is the strength of the rooted loue of earthly things in many men that they had neede to bee encountred with an armie of reasons and if I single out some of the cheefest out of diuers chapters I hope it will appeare tedious to none but such as will heare no reason In the first chapter among other things these may bee noted 1. That after a man hath trauelled to get what hee can how small a portion in comparison of the whole hath hee atchieued so as hee may say to himselfe when hee hath done What now remaineth to mee of all my trauell which I haue suffered vnder the sunne a Eccl. 1.3 2. If a man could get neuer so much yet hee cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still b v. 4.5.6 The like may be shewed of the aire and water 3. All things are full of labour no man can vtter it c v. 8. And certainly many times earthly things gained answer not the labor spent about them 4. Earthly things possessed will not satisfie The eye will not bee satisfied with seeing nor the eare with hearing d v. 8. 5. A man can compasse nothing that is new for there is nothing new vnder the sunne e v. 9 10. Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the olde time that was before vs. 6. The Lord in wonderfull wisdome and righteousnesse permits in the nature of man those cares that they may bee trauels to humble and breake the heart of man f v. 13. 7. The best of these will not make a crooked thing straight g v. 15. they wil not mend the peruerse manners of men a man may bee and continue vicious for all these things or for ought they will doe vnto him In the second chapter wee may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure Ch. 2.1 12. laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from satiety loathing and vexation of spirit So as hee may truely say there is no profit in them 2. In these things there is one condition to all it befalleth to the wise man as it doth to the foole h v. 14.15 3. Let a man excell neuer so much yet within a short time all will bee forgotten For all that that now is in the dayes to come shall all bee forgotten i v. 16. Fourthly when
and all that worship his image and renew his marke shall then bee cast aliue into the lake that burnes with fire and brimstone a Reu. 19.20 False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon b 2 Pet. 2.1.2.3 All Atheists that make a mocke of religion and the comming of Christ shall haue a principall portion of the fierce furie of Christ c 2 Pet. 3.3 c. All couetous worldlings and greedie rich men shall then be in a wofull case for the very rust of their cankred gold and siluer shall witnesse against them and shall eat their flesh as it were fire d Jam. 5.13 All mercilesse men shall then haue iudgement without mercy e Jam. 2.13 All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f Heb. 13.4 A fearfull looking for of iudgement and violent fire shall deuoure all those Apostataes that sinne willingly after they haue receiued and acknowledged the truth g Heb. 10.27 How sure doe yee suppose shall his punishment be that doth despight the spirit of grace by which hee was sanctified h Heb. 10.29 All those that haue troubled Gods seruants shall beare their condemnation whosoeuer they be i Gal. 5.10 O man thou art inexcusable that iudgest another man wherein thou art guiltie thy selfe for the iudgement of God must needs be in truth against such as commit such things k Rom. 2.1.2.3 Especially if men grow master-like in censuring it will increase to greater condemnation l Iam. 3.1 All goats 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 deuill and his angels m Mat. 25. All hypocrites that say and doe not or doe all their worke to be seene of men take Gods couenant into their mouthes and hate to be reformed how shall they escape the damnation to come n Psal 50. Mat. 6. 23. All wicked men with their scant measure and deceitfull weights and wicked ballances shall neuer be iustified in the day of the Lord o Mich. 6.10.11 What shall I say It were too long to proceed 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 loue lies 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 diuers lessons for Vse 2 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 therefore why doest thou condemne thy brother or why doest thou despise thy brother for we shall all appeare before the iudgement seat of Christ Inasmuch 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 wee forestall his iudgement or in doubtfull matters b 1 Cor. 4.5 arrogate to our selues this honour of Christ If wee could consider that we shall then euery one giue accounts vnto God for himselfe c Ro. 14.12.13 wee should finde 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 d 1 Cor. 6 2. 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 Wee should not sorrow as people without hope seeing we beleeue that all that sleepe in Iesus God will bring with him e 1 Thess 4.13.14.17.18 Wee shall meet together againe in that day and afterwards liue with the Lord together for euer And therefore wee 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 hee will iudge the world in righteousnesse by the man whom he hath appointed whereof he hath giuen an assurance in that he raised him from the dead f Act. 17.32 woe will be vnto vs if that day come vpon vs vnawares before wee haue made our peace and humbled our selues before God and by vnfained repentance turned from all our euill wayes It is an vnsearchable compassion that God shewes when he offers vs this mercy that if we will iudge our selues we shall not be iudged of the Lord in that day g 1 Cor. 11.34 And it will on the other side excessiuely incense his wrath when hauing such grace offered wee neglect it and death and iudgement finde 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 godlines h 2 Pet. 3.12 vnlesse 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 Seeing wee are all Gods stewards let vs arme our selues as they that must then giue accounts of our stewardship And since wee 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 lest the portion of the seruant 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 theefe in the night euen in the houre that we thinke not let vs therefore watch i Mat. 24.44 and be ready alwaies carefull and diligent sighing and groaning longing and praying k Reuel 22. hasting to and looking for l 2 Pet. 3. this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ Vse 3 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
their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Rom. 13.14 Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts Hovv euill cōcupiscence differs from inordinate affection and inclinations and desires after any kinde of pleasure profit honour but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euill motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall There is a threefold good concupiscence and ciuill and spirituall Naturall after meat sleepe procreation c. Ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that wee may know the Apostle hath great reason to counsell men to to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception Iam. 1.14.15 The Apostle Iames shewes that concupiscence will bee quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so farre like an impudent beldame it will egge on still vnto the finishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought forth as a second birth death and that both spirituall and eternall death and sometimes a temporall death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh a Eph. 2.3 which may proue a man to be meerely carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy duties Rom. 7. This was that the Apostle so bitterly cries out against in the seuenth to the Romans This was it that rebelled so against the law of his minde and when hee would doe any good it would be present to hinder it This is it whereby the flesh makes warre and daily fights against the spirit b Gal. 5.17 t is the lust after other things that enters into mans heart and choakes the word and makes it vnfruitfull c Mark 4.19 Iam. 4.1.3.4 What is the reason why many pray and speed not Is it not by reason of their lusts that fight in their members Qu. But is there any man that is wholly freed from these Ans There is not Euery man hath in him diuers kindes of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts euill thoughts are obeyed d Rom. 6.11 serued e Tit. 3.3 fulfilled f Eph. 2.3 and cared for g Rom. 13.13 For those are the tearmes by which the power of them in wicked men are exprest but so they are not in a childe of God that walkes before God in vprightnesse The consideration of all this may breake the hearts of ciuill honest men for hence they may see that 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 Rom. 7.7 Paul while he was carnall was vnrebukeable for outward conuersation but when the law shewed him his lusts and euill thoughts he then saw all 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 idolatrie What couetousnesse is 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 sicknes And this disease is spirituall and therefore it is hard to be cured No medicine can helpe it but the bloud 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. Marke h Mark 7.22 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 to for mans nature is stirred with it It is an vniuersall quaere Who wil shew vs any good i Psal 4.7 and yet I say corrupted nature for nature of it selfe is content with a little it is corruption that hath bread 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