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
can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
men wilfully imbrace fancies superstitions in opinion especially in such things as they neither doe nor can vnderstand and such is the ignorance here condemned Doct. But the maine doctrine is That it is a great sinne and a hatefull vice to be rash and aduenturous to venture vpon opinions in matters of Religion either that concerne worship or practice where men are not first well informed in iudgment by true grounds of knowledge Hence men are aduiced to take heed how they heare and to trie the spirits and to be wise to sobrietie h Rom. 12.3 and to beware of fables i 2 Tim. 2.16.23 4 3.4 1 Tim. 1.4 4.6.7 6.20 Tit. 1.14 3.9 2 Pet. 1.16 This condemnes the strange coyning of opinions without all warrant of the word in the Papists that so confidently tell vs of the roomes in hell and of the Queene of heauen and how many orders there be of Angels c. And withall it may restraine such as professe the feare of God and reformation of life to be well aduised in their opinions and not pitch resolutely vpon opinions in things the word doth not warrant Blinde zeale hath no more allowance then superstition hath to coine opinions to tye mens consciences withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aduancing himselfe The word signifieth to take possession and to go proudly and to search hidden things with deepe insight as it is here applied it may note in their sinne three things 1. A deepe insight or out-reaching into a thing beyond ordinary knowledge 2. A mighty approbation or very possessing of a mans selfe in a peculiar content arising from his owne inuention 3. An externall aduancing or vaine-glorious priding of a mans selfe in his fancie There is a strange corruption in the nature of all sorts of men a secret inclination to deuices and reaches both in opinion and life the Scripture giues warning of the doctrines of men k Matth. 15.9 of opposition of science l 1 Tim. 6.20 of the deepnesse of Satan m Reu. 2.24 of transformation in euill Ministers into Ministers of light n 2 Cor. 11.14 c. And thus are men in their practise though they commit the same foule euils they condemne in others yet they haue such deuices with which they please themselues that they are called counsels o Psal 5.10 and they are said to seeke deepe to hide their counsels c. They haue their turning of deuices p Esay 29.15 Euery man almost thinkes he hath some conceit which others haue not c. such as these Either they may doe it though others might not or the manner is different or the issues will not be alike or he will repent at such a time when he hath tried so farre or he will make amends or it shall not be knowne or God is mercifull or his fault is not so great as others or the Scripture doth not condemne it in expresse words These and such like conceits in themselues are dull and sillie But where the loue of sinne hath warmed the heart and the deuill hath put life into them it is incredible to conceiue how miserably pertinacious men will shew themselues to be and so doe men approue of their owne deuices that vsually there is no error or sinne so vile but men can blesse themselues against any terror or threatning and if men finde their deuices to haue any entertainment they will aduance themselues wonderfully and not only swell in great thoughts of themselues but outwardly vaine-glory will ouer-spreade their carriage words and actions The consideration hereof should teach vs to trust more in God and lesse in men q Psal 92.8.9 and to labour for plainenesse of heart and simplicitie r Prou. 12.5 21.8 and to long to heare God speake and shew vs the secrets of his wisdome Å¿ Iob 11.5.6 and to suspect our selues when wee feele a selfe-liking or an inclination to boast of our deuice especially wee should pray that the Lord would keepe vs from desire of vaine-glory t and accordingly we should endeuour to doe nothing through strife or vaine-glory u but rather set our glory and boasting in knowing God * and in the crosse of Christ x and in the hope of the glory of the sonnes of God y daily examining our selues and prouing our owne workes lest we thinke our selues something when we are nothing z Thus of their ignorance Rashly puffed vp These words are a taxation of their swelling pride described 1. by the nature of it puffed vp 2. by the effect in vaine or rashly 3. by the cause in the minde of their flesh Puffed vp What is pride but a winde a winde to fill and a winde to torment Men may bee spiritually swelled both in life and opinion There is a swelling for abundance of riches a there is a swelling behauiour in mens carriages b there is a swelling in sinne but here is a swelling for opinionsc. Oh that we could learne to abhorre pride and swelling by considering how much the Lord abhorres it as many Scriptures shew Prouerb 8 13. and 16.5.19 Iob 40 6. Hab. 2.5 Mal. 4.1 and many such like Oh that we could be in loue with a meeke and quiet spirit in the hid man of the heart But let vs obserue the effects of pride Rashly The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies either rashly or in vaine Sure it is a great fault to be rash light sudden in opinion or practise It is a great fault to be rash in reprouing in praising in dispraising or taking or mistaking doctrine in iudging or censuring and we should pray that the Lord would giue vs a staied spirit and a minde not easily hurried into distemper Pride is in vaine in three respeâ—ts If we reade it in vaine it notes fitly that pride alwayes is in vaine In vaine I say first in respect of God who resisteth it Iam. 4.7 Luk. 1.51 Secondly in respect of other men who will not regard it Prou. 11.2 Psal 101.5 Thirdly in respect of themselues who inherit nothing by it but follie Prouerb 14.18 1 Tim. 6.4 Our hearts desire then should be that the Lord would hide our pride and mortifie our naturall corruption herein In the minde of the flesh Here hee shewes whence all this stuffe and swelling comes it came from the minde of the flesh euen from the fairest part of the soule The minde of the flesh is that acumen that sharpnesse of wit that perspicacie that is in men and so we may see that wit sharpnes of vnderstanding carnall reason is in vaine whatsoeuer men sauour of themselues a meere puffe of winde a very vanitie whether it be in opinion or in life the very wisdome of the flesh is enmitie with God our owne very mindes are so defiled and corrupt Which should teach vs to gird vp the loynes of our mindes and restraine that selfe-conceit might arise from the pride of
vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it d Ps 34.13 14 Rom. 14.18 Heb. 12.14 But that men might attaine peace they must haue salt in themselues e Mark 9.50 that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too f Zach. 8.19 Heb. 12.14 Jam. 3.18 peace without holinesse is but prophane rest Thus of the dutie the reasons follow To the which yee are called We are called to peace not onely by men who by their lawes require peace but chiefly by God and that two wayes First in the generall precepts of the words which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessitie and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly do prophane men sinne against Gods people in that aspersion for they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to be louers of peace In one bodie The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so it is most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complayning and wrangling one with another and we should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankfulnesse followes And be yee thankefull Thankfulnesse is either to God or men T is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may be it notes but the right manner of affecting in giuing or receiuing thankes This thankfulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby we indeuour indeed to recompence good for good Thankfulnes is sometimes in desire sometimes indeede it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankfulnes may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankfulnes or in him that must receiue it What is required in performing thankfulnes In performing thankfulnesse we must obserue these rules First it must be wholly 2. It must be in all places 3. It must be without flattery or insinuation to begge new fauours 4. It must be without the fauouring of the vices of others What is required in receiuing thanks In receiuing thanks there are these three rules 1. That he intend not to bring into bondage by shewing of kindnesse for so to receiue kindnesse were to lose a mans liberty 2. That out of pride he wax not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thanks but meerely out of naturall defect or want of skill or will to complement it 3. That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good VERS 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall songs singing with grace in your hearts to the Lord. HItherto of the speciall rules of holy conuersing with men The generall rules follow vers 16.17 and they concerne 1. The meanes of holy life vers 16. viz. the word 2. The end of holy life vers 17. viz. the glory of Christ The sixteenth verse conteines an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The word is the principall meanes The vvord makes men not onely more religious but also more iust not onely to make vs religious and holy in our behauiour towards God but also to make vs righteous iust and amiable in our cariage towards men It is the word that makes vs 1. New creatures a 1 Pet. 1.23 Jam. 1.18 2. Humble b Esay 66.2 3. Meeke Psal 45.4 where it is called the word of meeknesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long-suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to forbeare and forgiue c Jam. 3.17 6. Louing able to expresse in cariage the affections and duties of loue d Phil. 1.9 2.14.16 7. Peaceable Esay 2.2.4 The word shall iudge all strife so as men shall not only lay aside the effects and meanes of contention and hostilitie but become by the power of the word willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubbornly rebel against the word Vse either refusing to heare it or hardning their heart against the working of it And secondly if we finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren we should come to the word and to Christs ministers for there we may finde helpe if we will be aduised and if our seruant and children in their cariage be disordered we should bring them to Gods house that there they may be framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall
this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer verse 9 10.11 In the Thankesgiuing hee shewes for what he gaue thankes which hee referres to two heads 1. their Graces 2. The Meanes by which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laide vp for you in heauen Verse 5.6 The Meanes of Grace was either principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out six waies 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the Grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes the ministerie of the Word Verse 7.8 The Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which he shewes by the good report he chearefully giues of them viz. who also declared vnto vs your loue in the spirit Thus of the Thankesgiuing Verse 9.10.11 Now in the opening or vnfolding of his practise in praying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleuenth Verse In the affirmation there are three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day we heard of it thirdly the matter affirmed we cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which he sets one first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that he addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely verse 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine containeth excellent matter concerning our Redemption where hee proceeds in this order first Verse 12.13.14 hee considers the worke of our Redemption and secondly the person of our Redeemer The worke of our Redemption verse 12.13.14 the person of our Redeemer verse 15. and those that follow to the 23. and all this he expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two waies after hee hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darkenesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the fourteenth Verse to be remission of sinnes through the bloud of Christ And thus of the worke of our Redemption The person of our Redeemer is described three waies first Verse 15.16.17 in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to bee said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things verse 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by either Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly he is before all things in the beginning of verse 17. lastly all things in him consist verse 17. the end of it Thus the Redeemer is described in relation to the whole World Verse 18.19.20 Thirdly hee is described as he stands in relation to the Church and so either to the whole Church vers 18.19.20 or to the Church of the Colossians verse 21.22 As he stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this he proues by shewing that he is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of grace he is their beginning and in the state of glory he is the first begotten of the dead that both among the liuing and the dead he might haue
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
afflictions but reioyce in them rather that for diuers reasons First because they are the afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned me and it is my ioy to think that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly Verse 25. Whereof I am a Minister according to the dispensation of God which is giuen mee vnto you ward to fulfill the word of God Verse 26. Which is the mystery hid since the world beganne and from all ages but now is made manifest to his Saints I haue receiued this Commission concerning the Gospel immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not only Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mystery which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle Verse 27. To whom God would make knowne what is the riches of this glorious mystery among the Gentiles which riches is Christ in you the hope of glory considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make known to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus neyther should you euer cast away the confidence of your assurance and hope or grow weary heerein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him Verse 29. Whereunto I also labour and strâ—â—e according to his working which worketh in me mightily And sâ—â—â—hly being incouraged with that successe which the LORD hath giuen to my ministery I will labour at I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4. The assurance of a lawfull Calling serues for many vses fol 5. Gods Children called Saints in this life in foure respects fol. 7. Comforts for the dispised Saints with answere of some Obiections fol. 7. 8. How Saints may be knowne fol. 9. Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things fol. 10. 11. Idlenesse in Professors taxed fol. 11. Seuerall Vses arising out of the consideration of this that wee are Brethren fol. 13. How wee may get into Christ and how we may know whether we be in Christ fol. 13. 14 Spirituall things are the best things for nine reasons fol. 15. The Motiues and the manner of Thankesgiuing to God fol. 20. Foure Rules of tryall in our Thankesgiuing to God for others fol. 21. A Child of God neuer giues thankes but he hath cause to pray and contrariwise fol. 21. Foure sorts of prayers for others fol. 21. 68. Fiue reasons to warrant praying euery day fol. 22. The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want of Faith the incouragements to beleeue and the defects of the common Protestants Faith fol. 23. 24. 25. 26. 27. 28 29. 30. 31. 32. Indiscretion is not the cause of the reproaches and troubles of Christians fol. 33. The surest way to get Credit is to get Grace fol. 34. Foure Signes of Vaine-glory fol. 34. Seauen Obseruations about Loue. fol. 35. Seauen things to be shewed in Christian Loue. fol. 36. Foure things in the manner of our loue fol. 37. Motiues to perswade to the exercise of mutuall loue fol. 38. 39. 40. Eight helpes of Loue. fol. 41. 42. The defects of the common Protestants Charitie or Loue. fol. 42. 43. Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hopâ— fol. 45. 46. What wee must doe if we would haue heauen when we die fol. 46. What profit good men get by hearing Sermons fol. 49. 50. The sorts of euill hearers with their miserie fol. 50. 51. How the Word is said to be a word of truth and that it worketh truth in vs six wayes fol. 52. Concerning the Gospell what it containes who may and who doe receiue it and the effects of it fol. 53. 54. Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull fol. 55. 56. There is a season for fruit fol. 58. Seauen things to be done that we may heare the Word in truth fol. 59. The causes of fruitlesse hearing fol. 60. The great commodities of assurance ibid. Who loue not God and who loue not men fol. 64. To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer fol. 66. 67. Why many pray and speede not fol. 67. What wee should seeke to know Motiues to knowledge and rules for attaining knowledge fol. 70. 71. Signes of a naturall man fol. 73. Who make Schisme in the Church fol. 73. Rules for Contemplation fol. 75. Tenne Obiections against Knowledge answered out of Prou. 8. fol. 75. 76. Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the tongue in seauen things thirdly of the Conuersation in eight things fol. 76. 77. 78. Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse fol. 78 79. 80. Nine Reasons against merit fol. 81. What it is to walke worthy of the Lord it hath sixe things in it fol. 82. Eight rules to be obserued if we would please God and sixe rules if we would please men fol. 83.
can pray vnto God for what he wants and is able thankefully to acknowledge what he hath in possession or promise hee will in nothing be carefull Phil. 4.6 as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwaies as the Apostle writeth 1 Thes 5.18 1 Thess 5.18 Thus of the Reasons For what wee must giue thanks Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporal as for the Word h 2 Cor. 4.16 for Mercies in praier i Col 4.2 for Victory ouer a sinne k Rom. 7.26 for Knowledge l Rom. 1.21 Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger m Acts 27 35 in wrongs Thirdly in outward things wee must bee thankefull n Col. 3.17 1 Cor. 10 3. not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and praise ouer and for their food and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate Scripture for prayer and Thankesgiuing for our very food like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may bee found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips o Psal 5. vlt. Hos 14.3 The manner of Thankesgiuing For heere foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified minds and therefore the Pharisies thanks did not a whit iustifie them p Luke 18 11.14 Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the Calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessiings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our praise by doing some thing to further Gods worship or relieue the necessities of others If GOD blesse vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is Hab. 1.16 when men attribute the glory and praise of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is We must giue thankes for others Foure rules of triall that we should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to praise God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men 1 Tim. 2.1 euen our enemies Fourthly 1 Thes 3.9 if wee can bee thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs As any are more heauenly minded they are more frequent in praises we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods praises no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the praises of themselues or of men It is fit our reioycing and praise should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First A childe of God neuer giues thankes but he hath cause to pray and contrariwise in generall from the ioyning together of these two duties two things may be obserued First that a childe of God neuer giues thankes but he hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a heart to pray and to haue so many large promises made to them that call vp on God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others viz. Deprecations Requests Foure sorts of prayers for others Intercessions and Giuing of Thankes Deprecations are Prayers for help against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong
out of the whole For the first heere are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first Fiue things principally to be acknowledged from Gods Grace the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this That we may heare the word in truth seuen things are to be done that we doe truly heare the word seuen things are to be done first we must deny our owne carnall reason wit parts and outward praises and become fooles that wee may bee wise r 1 Cor. 3.18 secondly wee must feare God and set our soules in Gods presence Å¿ Psal 25.14 Acts 10.33 thirdly wee must come with a purpose and willingnesse to bee reformed by it t Psal 50.16 fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion u Iam. 1.22 Esay 57.15 1 Chron. 34.27 fiftly wee must heare all x Deut. 5.27 both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance y Heb. 4 1. 1 Thess 1.5 How men may be said to know and yet not truly lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow Doct. 1 First men may heare and yet not know Knowledge is not attained by all that heare The causes why many hearers get not knowledge and this comes to passe either as a curse for mens home-sinnes vnrepented Where Manners will not be informed their Faith cannot or by reason of pride and conceit of our owne wits and that wee neede not bee informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carelesly or without application or with preiudice or not all or else it is because men smoother their doubts and seeke not resolution in priuate by conference or seeking the law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Doct. 2 Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferous appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes z Tit 2.10 11.12.14 When GODS Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy * Zach. 4 7. Doct. 3 Thirdly as other Doctrines so especially the doctrine of our reconciliation with God The doctrine of Gods grace hard to the most or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attaining of it and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Deuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not bee brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto The great commodities of assurance Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sion that could not be mooued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse a Rom 6 14.13 of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace h 1
and to vtter nothing for certaine but the word of God From these words the beloued our fellow-seruant I obserue first that common affliction for the cause of God workes in men tendernesse of loue The Prison makes a great Apostle imbrace with singular loue a poore and meane Minister the smell of the prison and sight of the stake if such times should euer come againe would frame a better amity amongst our Church-men ambitious men might then lay downe their personall and guilefull eagernesse of hast and hate and humorous men would then bee ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples modest and humble men on both sides that haue sought the peace of Sion would then haue double honour Secondly that hee that is faithfull is beloued beloued I say of God and Gods houshold It is an ill signe in a Minister that hee is not sound when hee findes no tokens of Gods loue in his heart nor signes of respect with Gods seruants in his life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaimed to be the best part of a Kings title Psal 36. the title of it Which may serue for comfort to poore Christians they can get no Wealth offices nor Honours in the world but here is their ioy they may get to bee Gods seruants which is better and more worth than all Honour Besides it condemnes the aspiring of the Cleargie yet when they haue done all they can to make themselues great men hee is a better man in Gods bookes that by faithfull seruice can winne soules to God then he that by his money or paines can only purchase many liuings and great dignities to himselfe Which is for you a faithfull Minister or Deacon Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Minister it is expressely a Deacon and it is a title of Office Seruice or Administration giuen sometimes to Christ hee is called The Deacon of Circumcision u Rom 14.8 sometimes to Magistrates x Rom. 13.4 yea sometimes to Women y Rom. 16.1 sometimes to a speciall calling or sort of Church officers z Phil. 1.1 1 Tim. 3.8.12 sometimes to the Ministers of the Gospell both ordinary and extraordinary so Timothy is a Deacon 1 Tim. 4.6 so Iudas Acts 1.17.15 But the Doctrine I obserue is That euery faithfull Minister is Christs Deacon and this may comfort painefull Ministers for to be Christs Deacon is no base office or to be called so a title of disgrace for it is a title giuen to Christ and the greatest Magistrates And concerning them is that promise that hee that receiueth one of them in Christs name shall not be without his reward * Mar. 9.35 with 37. Besides Christ saith of them that where hee is there shall his Deacon or Seruant bee and his father will honour him though the world doe not a Iohn 12.26 Further it may refresh them that they are said to be Deacons not of the Letter but of the Spirit 2 Cor. 3.6.7.8 Lastly wee may see what power these Deacons haue Math. 22. They call they perswade they are heard of the great King if they complaine and informe and they binde men hand and foote and cast them into vtter darkenesse Onely if Ministers would haue the priuiledges of Christs Deacons they must put on and practise their properties First they must become as little Children for humblenesse of minde and confidence in Gods fatherly care and prouidence and for freedome from malice b Mark 9.35.36 Secondly they must follow their Master Christ in doctrine in life and in sufferings c Iohn 12.26 Thirdly seeing they haue this Deaconship as they haue receiued mercy they should not faint but cast from them the cloakes of shame and not walke in craftinesse nor handle the word of God deceitfully but in declaration of the truth should approue themselues to euery mans conscience in the sight of God d 2 Cor 4.1.2 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle e 2 Cor. 3.2.3 Thus of the 7. Verse Out of the 8. Verse I obserue diuers things First from the word declared as it is here vsed and applyed to reports I note that those things are to be reported and spoken that may giue light to the hearers A good mans report tends to cleare things in the mindes of them that heare him there should be light and a Lantherne in our words f Prou. 6.23 To this end wee should vse wisedome and truth and meekenesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and meekenesse to auoide passion for anger is a great darkener We should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worshippe doth here first declare their praises and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust praises especially when we are to speake of their faults for that will shew that we are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is either in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue Secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children bee not in vs wee haue not faith g Gal. 5.6 nor the Spirit of God for Loue is the fruit of the Spirit h Gal. 5.22 2. Tim. 1.7 nor the Seale of our Election i Ephes 1.4 nor a pure heart or good conscience k 1 Tim. 1.5 nor strength to holde out against errours
l 2 Thes 2.20 And for triall first of our loue to God Wee must know that hee loues not God that will not come to CHRIST for life m John 5.42 that keepes not his Commandements n Iohn 15.10 that is ashamed of the Crosse and profession of Christ o Rom. 5.5 that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word p 1 Iohn 2.6 that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in q 2 Cor. 5.13.14 that serues the lust or loue of his profit sports and carnall delight r 1 Ioh. 2.15 And for triall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the directions and motions of Gods Spirit secondly that doth or worketh euill to his neighbour Å¿ Rom. 13.10 thirdly that wilfully will offend his brother in a thing indifferent t Rom. 14.15 fourthly that will not pray for his neighbour u Rom. 15.30 fiftly that is not prone to shew mercy x 1 Cor. 8.8 Quest But how must I loue my neighbour Answ As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then wee thirdly we must loue them for their profit and good not for our owne and lastly wee must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee praied for them which hee both generally affirmes The Diuision and specially declares The generall affirmation is in these words For this cause wee also since the day we heard of it cease not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed we cease not to pray for you In generall wee may plainely obserue that the desires of our hearts We are neither borne nor borne againe for our selues and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall x 1 Cor. 12.7 Religious Loue seeketh not his owne things y 1 Cor. 13. wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children z 1 Ioh. 3.10 Herein are the Children of God and the Children of the Diuell vsually knowne certainely that which any man is in Religion hee is relatiuely if not fit to serue the body Note then not fit to be of the body hee is not a Saint that seekes not communion of Saints This may serue First Vses to shew the miserie of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neither let this be thought a meane and vnprofitable seruice to the body for wee see here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking inoffensiuely If one stone flie out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanenesse of the world take heede of rash censuring and the customary liberty of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that one great way of triall of sinceritie is by the constant vprightnesse of their hearts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. Doctr. When thou seest the word begin to work in any place pray feruently to God For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they wax fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what we should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession bee not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust up wicked men into profession What thou shouldest pray for that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men
and that wee may know by the want that it is his gift when they are bestowed and that wee may bee more carefull of the good vse of his graceâ— gifts and benefits when we haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues Doctr. In this place I consider in this point only two things First the kinds of prayers for others secondly the sorts of persons for whom wee must pray The kindes of Prayers for others For the first I obserue heere in the originall two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation Prayers and Desires as I take it all the sorts of prayers for others may be referred to these two heads and these two differ not so much in the matter as in the motiues to prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers are such suits vnto God as wee are vehemently mooued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere rendered Desires are all suites vnto God arising from the deepe sence of mans estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in dangers wants or blessings and vnder this kinde may bee placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are either Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are either complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sins or lastly Thankesgiuings for Gods mercies and blessings The persons for whom we must pray Secondly to the Question for whom wee must pray It is shortly answered 1 Tim. 2.1 for all men excepting dead men or such as sinne vnto death or such concerning whom the will of God is reuealed for their perdition as the man of sinne so as also by all men wee vnderstand all sorts of men 2 Thess 2. not all the particular men of euery sort for wee may not desire saluation for all the men that God hath made vniuersally considered seeing the counsell of God is vnchangeably past concerning reprobates But that which in this Text is principall is that Ministers and People must pray one for another Ministers must pray for their People thus doe the Apostles in euery Epistle yea Samuel saith God forbid I should cease praying for you as if hee knew it to be a detestable thing for a Minister to bee so retchlesse or carelesse as either not to pray or not to continue to pray for his people The people must also pray for their Ministers and that especially for these things that God may deliuer them from the rage of the disobedient and the practises of their enemies u Rom. 15.30 that God would open their mouthes and giue them vtterance x Ephes 6.19 with a fitnesse to discouer the secrets and mysteries of Christ y Col. 4.3 and that their Gospell may runne and grow both in efficacie and credit z 2 Thes 3 1 2 yea in as much as they labour about sauing other mens soules the people should by prayers labour to further the saluation of their Ministers Wee cease not Note First hee that loues the people of God truely loues them constantly Secondly that a heart truely sanctified is much in prayer cannot giue it ouer It is a wofull thing to neglect prayer but how cursedly miserable is their case whose hearts rise against prayer and cannot abide it but persecute it in others Not ceasing what it implies Thirdly the not ceasing in prayer hath in it constancie and perseuerance in prayer and teacheth that as wee are bound to pray so are wee bound to perseuer in prayer yea if wee must not cease to pray it implies first that wee must pray in all places secondly that wee must watch to pray thirdly that wee must beleeue and hope wee shall obtaine what wee pray for fourthly wee must not appoynt God either time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite * Iohn 4 21. 1 Tim. 2.8 Mat. 26.41 Col 4 2. Ephes 6.18 1 Pet 4 8. Iames 1 6 7. Heb. 10 36 c Heb 2.3 or if any of them bee wanting there will not bee constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Solut. Obiect Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words a Eccles 5 1. Mat. 6. Obiect Obiect But to pray without ceasing is to bee tyed to vse idle repetitions for how can men bee furnished and finde matter to pray so often and so much Solut. Sol. A Christian is furnished many wayes with needefull occasions of continuall prayer First hee is tyed to a dayly Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of praise and prayer b Psal 40.4 Thirdly as his knowledge encreaseth by the vse of the meanes hee findes an increase of matter to driue him to prayer and make him pray better Fourthly new infirmities breaking out in himselfe and others and that dayly giues an occasion to renue his suites to God Fiftly the Creatures and his callings must bee sanctified by the Word and Prayer Sixtly varietie of crosses breaking in vpon him giues him cause to runne to God for the sanctifying or remoouing of them Let such pray seldome as thinke they owe God no Sacrifice or receiue no blessings from God or care not for knowledge or finde no infirmities in themselues or haue no crosses or neede no blessing vpon their callings and labours but let all that feare God stirre vp themselues to pray without ceasing because God â—equires it and hath made gracious promises because they finde daily necessities and may heereby exercise their faith and shew their loue to God and to others after the example of the Saints and by the motion of the Spirit of Adoption which will not be idle in them Thus of the Affirmation The Declaration followes That yee might be fulfilled with the knowledge of his will in all Wisdome and spirituall vnderstanding that yee might walke c. In this Declaration hee describeth the knowledge hee prayes for by fiue things 1 By the Obiect of it The will of God 2 By the Parts Wisdome and vnderstanding 3 By the End That yee might walke c. Vers 10. 4 By the Cause His glorious power Vers 11. 5 By the Effects Patience Long-suffering Ioyfulnesse The Obiect is described in these words fulfilled with knowledge of his Will And here is 1. the Obiect it selfe Will of God 2. the Meanes of apprehension viz.
no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect 9 Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Solut. Sol. That is false too and hee giues two Reasons for it Vers 18.19.20 For first the most durable riches that is better then all gold or pleasure is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect 10 Obiect But a man can neuer obserue the rules of holinesse required in the word Solut. and vrged vpon men by preaching Sol. The word doth not only shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt with God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this point and bee wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely die eternally Vers 32.33.34.35 Thus of Contemplatiue Knowledge Wherin wisedome or discretion consists 1 Wisedomes order in seauen rules Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the priority and precedencie of things in practise she tels what must be first done and chiefly and thus she giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing q Math. 6.32 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paines to come r 2 Tim 2.3 to 8. 3 That God be serued before man whether it be other men or thy selfe thus it is wisedome to let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lieth before thee and are contrary one to another Å¿ Acts 5. thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison t Mat 22.38.39 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue u Deut 32.29 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst hee may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all x Math 9.34 7 That in duties to men wee first regard to practise the duties of the fift Commandement y Ephes 6.3 Secondly concerning behauiour Wisedome bindes the Heart the Tongue Wisedomes specialties in the behauiour 1 Of the heart in fiue things the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all z Marke 12.33 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue * 2 Cor 10.4 3 That wee grow in Meekenesse as wee grow in knowledge a Iames 3.13 and that we be wise to sobrietie desiring the knowledge onely that can profit vs b Rom 12.13 4 That wee rest not till wee be dearely resolued in Religion Gods Loue and our owne Saluation c Pro 24.15 5 That the feare of God throughout all our whole life bee our chiefe treasure d Esay 33.6 2 Of the tongue in seauen things Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake either to God or men e Eccles 5.1 Iames 1.19 Eccles 10. vlt. 2 That wee doe not so much as whisper against the Lords Annointed f Deut 28.58 Command 3. 3 That we presume not to come neere the sacred Name of God to take it vp in vaine g Pro 17.15 4 That we censure not the iust nor iustifie and defend the wicked g Pro 17.15 It is not safe for the Prince to smite with the tongue the meanest seruant of God h Pro 17.26 5. That wee answere not a matter before wee heare it i Pro 18.13 6. That we iudge nothing before the time k 1 Cor 4.5 and speake euill of no man but be soft shewing all meekenesse to all men l Tit 3.2.3 7 That wee seeke a due season for good words m Pro. 15.23 Thirdly in binding the conuersation to the good behauiour she chargeth 3 Of the conuersation in eight things 1 That men walke exactly accurately precisely it is translated circumspectly n Ephes 5.15 2 That with all delight men set their hearts to keepe Gods Commandements and doe them o Deut 4.5.6 and by good conuersation men shew their workes p Iames 3.13 3 That men meddle with their owne businesse q 1 Thes 4.11 4 That profit and pleasure giue place to godlinesse r Psal 4.6 1 Tim. 6.6 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any Å¿ Iohn 2.24 6 That wee feare and depart from euill before the crosse come t Prou 16.6 Esay 27.11 it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD whiles the curse hangs in the threatning though it come not yet into execution 7 There is a speciall wisedome in knowing how to giue place to the time so farre as may
body infinite and it remaine a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by that which is simply impossible for there are many things vnpossible in respect of vs which are not onely possible but easie to God And therefore the common-people reason foolishly God can saue mee therefore hee will doe it and the Papists as wilfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer prooue his body can be in all places at one time truely and locally present remayning a true body they also reason but absurdly till they finde his will to be there in their manner What the glory of God is The Glory of God is taken somtimes for the signe of his presence Exod. 16.10 for the meanes of his worship 1 Sam. 4.22 for praise and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed Wherin God excels the creature God is more excellent then all Creatures in Trinitie of Persons in one essence in perfection of Nature in infinitenesse of being in eternitie in puritie and singlenesse in immutabilitie of Nature Will and Qualities in vnderstanding in prescience which absolutely falleth to no creature in the Idea of Vertue and in omnipotencie By reason of mans fall and custome in sinne Gods glory is much darkned so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator Gods Glory is reuealed vnto man 1. By his Workes a Psal 104.31 How many wayes Gods glory is reuealed especially his dreadfull and great workes b Esay 24 16. 2. By the Signes of his presence c Exod. 16.10 3. By the meanes of his worship d 1 Sam. 4.22 Psal 89.7 4. By the Confession of guilty persons e Iosh 7. 1 Sam. 6.5 Mal. 2.2 5. By the Prayses of his seruants and therefore to giue glory is translated to giue thankes f Luk. 17.18 6. By Christ who is the Lord of glory g 2 Cor. 2.8 the King of glory h Psal 24. he maketh the Glory of God as it were visible in his flesh 7. By Man k 1 Cor. 11.7 8. By the Spirit of Reuelation l Ephes 1.17 9. By the Gospell m 1 Tim. 1.11 Who see Gods glory But if you aske who of all men see Gods glory I answer onely the Saints in the brightnes of it n Psal 89.7 Esay 26.10.11 to wit such as haue the Gospell shining in their hearts o 2 Cor. 4.3 c. Esay 61.1 2 3. c. such as acknowledging Gods threatnings turne vnto him by true repentance p Ier. 13.16 such as lead an holy and innocent life q Psal 138.5 c. Esay 58.7.8 9. such as haue a true and liuely Faith r Iohn 11 40. Esay 46.12.13 Foure reasons why the power of God is said to be the power of his glory About falling from grace perseuerance Proofes that Gods elect cannot fall away This doctrine doth not tend to securitie Thus of the words apart Iohn 1.14 Power of his Glory There are foure Reasons why the Power of God should bee said to bee the Power of his Glory or glorious 1. Because it will neuer leaue strengthening till it bring to Glory 2. Because the power of all the meanes of saluation is from heauen and therefore a glorious power 3. Because Gods Glory sets his Power aworke in as much as by promise it lyes ingaged to his people 4. It is a glorious Power because of the persons and things that are vsed in Gods worke as God himselfe the Sonne of God the Spirit of God ordinances that are of God and men specially consecrated by God Doctrines First the perseuerance of Gods children is most certaine so long as there is Power in God or Glory they cannot fall away by losing their happinesse This point hath abundant and apparant confirmation out of the old Testament in these places Psalm 145.10.13.14 Esay 42.3 Ezech. 36.24 25 26 27. Ierem. 32 40. Hos 2.19 Out of the Gospels Matth. 16.18 and 24.25 Iohn 4.14 and 5.24 and 6.39 and 10.28 29. and 13.1 Out of the Epistles also Rom. 6.8 9 10 11. and 8.30 and 11.29 Ephes 4.12.17 Phil. 1.6 2 Tim. 2.19 Hebr. 7.16 1 Ioh. 2.19 and 3.9 1 Pet. 1.5.13.18.20.23 Secondly there is little reason of presumption in this Doctrine for as Power will preserue so Glory will reuenge if such as are in couenant with God returne to sinne woe vnto them Gods Glory will not beare it and he hath many wayes to scourge them for by their sinnes they may bring vpon themselues crosses of all sorts Å¿ Psal 89.22 Esay 30.20 Zach. 13.7 8 9. Mich. 7.9.18 terrors of Conscience t Psal 51. losse of many gifts and want of sense of all grace Gods presence and the ioyes of his promises and Saluation u Psal 51. Cant. 3. Church censures x 1 Cor. 5. the want of many blessings y Ier. 5.24 25. sore trauell and terrours vpon their returne againe z Psal 51. Motiues to Patience terrible buffets both of the Word and Spirit c. And therefore we should worke out our saluation with feare and trembling It is a fearefull thing to fall into Gods angry and scourging hand Hitherto of the Obiect Parts Ends and Causes of Knowledge the Effects follow which in the end of the Verse are noted to be three viz. Patience Long-suffering and Ioyfulnesse Patience This is a vertue that well becomes a Christian and a blessed fruit of the tree of life much to be desired of man though it may seeme troublesome to the flesh to endure crosses and afflictions yet if all things be considered it is a vertue of great praise God himselfe is magnified of Men and Angels for his patience and forbearance a Rom. 2.4 It is the admirable glory of the Sonne of God that in the great worke of his Father about the gathering of the Churches in the middest of the oppositions of the world and euill Angels hee should not cry nor lift vp nor cause his voyce to be heard and yet hold out without failing or discouragement b Esay 42.2.4 yea as the Captaine of our saluation hee was made perfect by suffering c Heb 2.10 This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions d Heb 10.32 The Souldier cannot please his Captaine vnlesse hee endure hardnesse nor hee that striueth for Masteries be crowned vnlesse hee toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and waite till haruest e 2 Tim 2.3.5.6 All that will liue godly must suffer f 2 Tim 3.12 the holy exercise of Christian
Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer get by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ Thirdly in that hee saith this Fulnesse dwells in Christ it notes the continuance of it the personall Vnion shall neuer bee dissolued and therefore the habituall graces of Christ shall neuer bee abolished And these Graces had neede continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints Vses The Riuers must needes be empty if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeleefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as well as Paul his Grace will still bee sufficient for vs. There dwells in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to set at peace through the blood of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the moouing cause and that is It pleased him for that must bee supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seuenthly the meanes of merit By the bloud of his Crosse Eightly what in particular viz. things on earth and things in Heauen Reconciliation is our first step to happinesse The principall poynt in the whole Verse to bee obserued is that man hath then attayned the cheefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may bee more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternity and frees vs from immortall woe Vses All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee se the face of God with ioy a Ier. 50.5 This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most greeue vs to be separate from God If to bee reconciled bee our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end wee should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Our reconciliation is founded in Gods good pleasure Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot bee hindered or altered 2. That it ariseth from no sudden motion in GOD but is anciently decreed 3. That wee are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of his fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation Christ is the meanes of our reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisdome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinity is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if hee were not God he ought not to doe it if he were not man b 1 Tim. 2.5 Rom. 3.25 1 Cor. 1.3 1 Iohn 2.1 1 Cor. 3.11 Acts 4.13 This Doctrine yeeldes vs matter of admiration of the loue of Christ Vses if we consider what either hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant hee that was the beginning of Gods workes repaires him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God hee that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physician to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Sonne of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly wee should seeke the testimony of Iesus as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word hee putting spirit and life into them for our particular comfort and partly by the witnesse of the Spirit of Adoption in the vnutterable feelings and
of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and encrease with the encreasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honourable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainly they impose vpon you when they say touch not taste not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they find out many faire pretences to blind mens eyes withall as that heereby wee shew speciall Zeale to GOD in doing more then hee commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeelde not a due respect euen to the body of man CERTAINE OF THE choisest and cheefest points handled in the second CHAPTER HOw many wayes faithfull Ministers fight fol. 3. The comfort comes by the word with the answer of manie obiections fol. 5. 6. Causes why many finde no more comfort in the word fol. 7 Seuen inconueniences of an vncomfortable heart fol. 7. The differences author bond seat effects obiects and properties of loue and rules for preseruing it fol. 7. 8. Foure sorts of disturbers of the Church fol. 8. Seuen things of which we should be assured fol. 9. Seuen signes of full assurance and what we must doe to get it fol. 9. Wherein our spirituall riches lie fol. 10. An answer to the obiquitaries fol. 11. What Pithanoligie is fol. 13. Who are deceiuers fol. 14. Rules to preuent beguiling fol. 14. Of order in the Common-wealth and the Church and in the Familie fol. 15. 16. Ten helpes of order in conuersation fol. 16. Rules to bring our liues into order fol. 17. Nine lets of order fol. 17. Of stedfastnesse of faith fol. 18. The properties of a man stedfast in faith fol. 18. The causes of vnsettlednesse fol. 18. The meanes of stedfastnesse fol. 19. The vnconueniences of an vnstedfast faith fol. 19. How weake faith may bee discerned and the causes of vnsettlednesse or weake faith and remedies fol. 19. Causes of faith weakned signes and remedies fol. 20. Causes of the losse of stedfastnesse fol. 20. The effects of falling away fol. 20. Remedies for the losse of stedfastnesse fol. 21. The priuiledges of such as receiue Christ fol. 24. Rules for perseuerance to be obserued in our first conuersion fol. 24. 25. What a free spirit is fol. 26. Signes of a true heart fol. 26. Rules for perseuerance to be looked to after our calling fol. 26. 27. How philosophie becomes vaine deceit fol. 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the Primitiue Church and in Poperie fol. 31. 32. Of the abrogation of the Law fol. 33. Morall Iudiciall and Ceremoniall in what respects fol. 34. How the diuine nature can bee in the humane and how Christ was like vs and how vnlike fol. 36. Distinctions of vnions fol. 37. Gifts supernaturall and naturall in Christ fol. 38. A threefold wisdome in Christ fol. 39. Of the power of Christ fol. 39. Christians are compleat both comparatiuely and positiuely and that foure wayes fol. 40. The compleatnesse of the weake Christian fol. 41. The compleatnesse of the strong Christian fol. 41. Of Angels as they are principalities and powers fol. 42. The benefits Angels haue by Christ as their head fol. 42. A two-fold circumcision fol. 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished fol. 43 44. Eight reasons of the hard kindes of phrase or speech in Scripture fol. 44. What circumcision without hands is fol. 45. The time of circumcision without hands fol. 46. Six defects of the carnall Israelite fol. 47. The practises of the flesh and courses to tame it fol. 47. 48. Why our sinnes are called a bodie of sinnes vers 11. How many wayes sinne is put off vers 11. Of the circumcision of Christ vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers wayes vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to doe in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A foure-fold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickning and our new birth the meanes necessity prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph ouer the Diuels both in himselfe and in vs. fol. 72. 73. Of ceremonies and how they were shadowes of meats daies and saboths fol. 74. 75. Of the Christian race and lets in running fol. 77. Rules to be obserued concerning this race of godlinesse fol. 77. About worshipping of Saints and Angels against the Papists in three things fol. 78. Of the pretence of humblenesse of minde fol. 79. Of the diuers kindes of ignorance fol. 80. How men please themselues in their owne deuises fol. 81. Of pride and how it is in vaine in three respects fol. 82. The priuiledges flowing from our vnion with Christ fol. 84. Wherein the Church groweth fol. 85. Three things that make men grow fol. 86. CHAPTER II. VERSE I. For I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh THe exhortation begun in the 23. The order of the first part of this chapter verse of the former chapter is continued in the first 7. verses of this chapter wherein the Apostle propounds three other reasons for confirmation and answers diuers secret obiections The reasons are in the three first verses and the answer to the obiections in the foure next The first reason is taken from the care the Apostle tooke for them in the worke of his ministerie in this verse The second reason is from the effects of the Gospell
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony-combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers bee not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the Word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified Difference of loue in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1 Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2 1. If thy loue to Gods children be right 1. it is diligent h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue lastly it hath the properties mentioned 1 Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions The restraint of this loue Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse x Phil. 3.2 5 With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truely feare God y Reuel 2.9 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
without wauering t Iam. 1.6 The properties of the man stedfast in faith Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates 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 vnknowen mercy of God The means of stedfastnesse 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 we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse 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 weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse 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 The inconueniences of an vnstedfast faith 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 aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 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 Hovv vveake faith may be discerned 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 fauoure 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 even 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 Causes of the vnsetlednes of faith vveake 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 descerne 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 Remedies for faith vveake 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 derection 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 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
There are many other benefits signified and assured vnto vs by baptisme The benefits signified in baptisme then these here mentioned for baptisme doth signifie seale vnto vs 1. Our deliuerance from the seas of Gods wrath g Mat. 3.8 1 Pet. 3.21 2. The resurrection of our bodies h 1 Cor. 15. 3. Our communion with the whole Trinitie i Matth. 28. 4. Our adoption k Gal. 3.27 5. Our communion with the Saints l 1 Cor. 12.13 6. Remission of all sinnes m Act. 2.38.39 Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes n Math. 3.38 and gladly receiue the word o Cant. 2.41 and lay hold vpon the promises of grace p Mar. 16.16 especially when the conscience maketh request vnto God q 1 Pet. 3.21 for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mighty through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it enough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant What faith doth in baptisme where he calleth it the faith of the operation of God Quest But shew vs how faith hath to doe in baptisme or in sanctification Answ In baptisme faith is needfull not onely the faith of explication but also the faith of application for we are bound not onely to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not onely to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith The vse of faith about sanctification nothing we do can please God r Heb. 11.6 And by faith Christ liues in vs Å¿ Gal. 5.20 It quencheth the fiery darts of the deuill t Ephes 6.16 It lightneth our darknes u Ioh. 12.46 It purifieth the heart * Act. 15.9 It ouercomes the world x 1 Ioh. 5.4 It breeds ioy and consolation y Rom. 5.2 And loue to Gods children z Gal. 6. It maketh the Scripture auaileable to saluation a 2 Tim. 3.15 And lastly our prayers to be such as God cannot denie b Mat. 21.22 Hovv vve may come to beleeue the effects of baptisme Quest How may we attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ 1. Labour to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then goe vnto God and let thy conscience make request for the answer of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties Vses The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether we haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith we see God can denie nothing vnto faith it should be to vs in the sacraments in mortification Three rules if vve vvould reason from Gods povver to the effect and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason from Gods power to the effect he is able to doe it therefore he will do it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euery thing but such things for which there is promise or meete examples in the scriptures * In vvhat things vvee may beare our selues vpon Gods povver Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them c Phil. 4.13 Esay 41.10 2. In moderating the afflictions to their strength d Esay 27.7 3. In guiding them to the right ends e Job 36.22 Esay 27.11 Zach. 13.9 4. In deliuerance out of them f Psal 71.20 Esay 43. If we looke vpon the enemies of the godly in particular God shewes his power 1. In restraining or disappointing them g Iob 12.16 Esay 54.16 17. 2. In rewarding and ouerthrowing them h Exo. 15.6 7 Esay 42.13 41.15 So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan i 1 Cor. 10.12 2 Cor. 12.9 Esay 27.1 Thirdly in the difficulties of holy life the
owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their misery in all their sinnes they are dead in them Dead There is a fourefold death A fourefold death temporall corporall spirituall eternall The state of man being in misery he is dead temporally a Esay 26.19 The body of man being in the graue he is dead corporally The soule of man lying in sinne is dead spiritually And both soule and body being cast into hell are dead eternally Death to sin for sinne and in sinne The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne What spiritual death in sin is The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of misery vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1 2. Math. 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3.2 Iud. 12. 1 Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh b Rom. 8.7 or a prince of this world c 1 Cor. 2 9.14 yea thou maiest haue a name that thou liuest spiritually d Reuel 3.2 and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the body 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgements of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may heere obserue that to liue yea to die quietly is no signe of a man in a happy case for if this death in sin be not cured thousands of people may die quietly because they die senselesly they feele no more of the feare of hell or iudgement or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sinne and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and hell his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be heere warned of thy miserie let it bee enough thou hast been dead in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and piercing thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to bee the signe of their death in sinne as if hee would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of Gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh Why original sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne heere called flesh is a spirituall kinde of disease gall What originall sinne is leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this bee not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. 3. Things in originall sin The guiltinesse of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Our misery in respect of originall sin Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That wee haue no fellowship in the communion of Saints 4. That wee haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law Vses The vses follow First from hence wee may enforme our selues in diuers things as first we may see why the faire works
a quarrell to another euen as CHRIST forgaue you euen so doe yee Verse 14. And aboue all these put on Loue vvhich is the bond of perfectnesse Verse 15. And let the peace of God rule in your harts to the vvhich also yee are called in one body and be thankfull And sixtly Clemencie which stands in two things in forbearing and forgiuing Forbearing in respect of wrongs and infirmities and forgiuing freely one another And this forgiuing must be extended to euery man and it must be as Christ forgaue vs and that is though they be our inferiors though they haue done vs great wrong so as we forget aswel as forgiue But seuenthly aboue all other be sure you cloth your selues with loue for this will knit vs together perfectly and by this all the Saints and all the graces of the Saints tend vnto perfection Eightly Get the peace that peace I meane that GOD only giues and let it rule and preuaile with you and if you cannot be at peace in your life yet let it be in your hearts still how vnreasonable soeuer men be and the rather should you be carefull hereof both because you are called of GOD to it and besides you are all members of the same body Lastly adde vnto all these amiablenes and thankfulnes one to another And thus of the matter of holinesse Now I must also stirre you vp to a due respect of the meanes of holines which is the word Verse 16. Let the vvord of CHRIST dvvel in you richly in all vvisdom teaching and admonishing one another in Psalms and Hymmes and spirituall songs singing vvith grace in your hearts to the LORD And so both the word in generall and the Psalmes in speciall For the word in generall you must remember it is the word of CHRIST both as the subiect and the cause of it and you should neuer be satisfied till you grow familiar and plentifull in it through the daily vse of it both in your hearts and houses also and that with all iudgement and discretion not seeking or vsing it coldly peruersly carnally or indiscreetly and this word you must imploy both to teach you and one another what you know not and to admonish you and other for what you doe not And in speciall be carefull of the Psalmes remembring that they also are the word of CHRIST and the rather considering the exquisite variety of sweet matter in them but in singing obserue these rules First exercise the graces of the heart according to the matter of the Psalme Secondly doe it with attention and vnderstanding Thirdly respect GODS glory in it and his holy presence Lastly be carefull of the end of all your actions Verse 17. And vvhatsoeuer yee shall doe in vvord or deede doe all in the name of the LORD IESVS giuing thanks to GOD euen the Father by him Verse 18. Wiues submit your selues to your Husbands as it is comely in the LORD Verse 19. Husbands loue your Wiues and be not bitter vnto them Verse 20. Children obey your Parents in all things for this is vvell-pleasing to the LORD Verse 21. Fathers prouoke not your children to anger lest they be discouraged Verse 22. Seruants be obedient vnto them that are your Masters according to the flesh in all things not vvith eye-seruice as men pleasers but in singlenesse of heart fearing GOD. Verse 23. And vvhatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knovving that of the Lord ye shall receiue the revvard of the inheritāce for ye serue the Lord Christ Verse 25. But he that doth vvrong shall receiue for the vvrong that he hath done there is no respect of persons both that all be done to the glory of GOD in CHRIST all I say both in word and deed beginning with calling on the name of CHRIST and ending with the sacrifice of thanksgiuing which must be offered vnto GOD in the mediation of CHRIST aswell as your prayers Thus I haue briefly laid before you the rules that concerne holinesse as you are Christians in the generall Now I thinke it meete to propound some duties that are more particular and I will onely instance in the familie and there I begin with Wiues whose word is be subiect an epitome of their duty and a thing GOD most stands vpon and which Women most faile in And great reason for here lieth the true comelinesse and beauty of a Wife t is not in her face and garments but in her subiection to her Husband And the rather should you be subiect because GOD hath prouided you shall not be pressed but in the LORD not in any thing against the word Now for Husbands their word is loue as that GOD most stands vpon and they most faile in And in particular I giue them warning to looke to one vice aboue many and that is that they be not bitter to their Wiues And for children their word is obedience and they must know that GOD so inioynes it that he will haue it done throughly they must obey in all things and submit their wills and desires to their Parents For this is a thing that will not only keepe and increase their Parents loue to them but it is also wondrous well-pleasing to GOD himselfe Parents also must take heed they sin not against their children not only by too much indulgence but also by prouoking them and that not onely to sin but to passion by vniust precepts or contumelies and disgraces or hard vsage or immoderate correction and that as for other reasons so lest they be discouraged either from loue of well-doing or of obeying them You that are Seruants must also with great care attend your duties your word also is obedience and the rather because your Masters haue authoritie but onely ouer your flesh not ouer your consciences but in your obedience see to it it be in all things that concerne the subiection of the outward man But let not your seruice be onely when your Masters looke on or fitted onely to please men but obey euen in the singlenesse of your hearts as in GODS presence where you should feare to displease Neither let what you do be done out of a slauish feare but from the heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ fol.
3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4 Eight sorts of things that are aboue fol. 4 A fourefold presence of Christ fol. 6 Of Christs sitting at the right hand of the Father fol. 6 Three benefits come by tender affections fol. 8 Three sorts of things called things on earth fol. 8 Eight reasons in generall to disswade from affecting earthly things fol. 9 Salomons reasons against the loue of earthly things fol. 10. 11 Christs reasons fol. 12 The faithfull are dead three waies fol. 13 The life of Christians is hid in diuers respects fol. 14 Who may say Christ is their life fol. 16 Of the appearing of Christ fol. 16 Six appearings of Christ. fol. 16 Threefold iudgement fol. 16 Who shall iudge who shall be iudged where the iudgement shall be and when fol. 17 The signes of the second comming of Christ fol. 18 The forme of the last iudgement the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22 What we must doe that we might be assured of the glory of heauen fol. 26 How long we must continue our sorrowes in mortification fol. 29 Why sinnes are called members fol. 30 Reasons against whoredome fol. 31 Seuen kindes of vncleannesse besides whoredome fol. 33 Remedies against vncleannesse fol. 34 The causes and occasions of lust fol. 35 What couetousnes is and the effects of it 36. 37. the signes of it 38. remedies against it fol. 39 Gods wrath vpon vncleane persons fol. 41 Iustice in God considered foure waies fol. 42 The fearefulnesse of Gods wrath set out fol. 43 The signes of Gods wrath the meanes to pacifie Gods anger and how we may know that God is pacified fol. 44. 45. 46 The markes of a childe of disobedience fol. 47 Difference betweene Gods anger towards the godly and the wicked fol. 48 The profit of remembring our naturall miserie fol. 49 A fourefold life fol. 51 How we may know when sinne is aliue and when it is dead fol. 51 A man neuer truely repents till he indeuour to be rid of all sinne and motiues fol. 53 Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it fol. 55. 56 Malice and the degrees and kindes of it 57. Reasons and remedies against it fol. 57. 58 Of blasphemie the kindes of it and reasons against it fol. 59. 60 Against filthy speaking fol. 61 Of lying reasons against it and questions answered fol. 61. 62 What the old man signifieth and why corruption is called the man and why the old man 63. 64. and what the workes of the old man are the old man is put off six waies fol. 64 The necessitie of the new birth fol. 66 Of the renouation of the creature in foure things and of the obedience in three things fol. 66 Rules for attaining of true knowledge fol. 67 Of the image of God in Christ in the Angels and in man 68. with their difference at large fol. 68. 69 How Christ is all in all and the comfort of it fol. 72. 73 The kindes and signes of election fol. 74 How many waies the elect are holy fol. 75 Fiue properties of Gods loue fol. 76 The kindes of mercy fol. 77 Motiues to mercy Rules how to shew mercy fol. 78 True Christian curtesie fol. 79 What humblenesse of minde is negatiuely and affirmatiuely fol. 80 Motiues to humblenesse of minde and of diuers sorts of pride fol. 80. 81 Of Christian meeknesse fol. 81 Of Long-suffering fol. 81. 82 Of forbearance the kindes and motiues and rules for the practise of it fol. 82. 83 Of forgiuing diuers questions fol. 84 To forgiue as Christ forgiues hath fiue things in it fol. 85 How loue is aboue all vertues fol. 85 The sorts and signes of loue fol. 86 Loue is the bond of perfection three waies fol. 87 Of Peace it is threefold fol. 87 How it is of God and when it rules and what we must doe to get it fol. 88 What is required in performing thankefulnes to men and what in receiuing it fol. 90 The Scripture is the word of Christ in foure respects fol. 92 Men sinne against the word six waies fol. 92 Women must seeke knowledge as well as men fol. 94 The vse of Scripture in our houses fol. 94 Of the wise vse of the word fol. 95 What we must doe that the word may dwell plenteously in vs and how we may know it doth fol. 98 Who may admonish or be admonished 99. Rules to be obserued in admonition fol. 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms fol. 101 Vnto the goodnes of the action the goodnes of the end is required fol. 102 Things are done in the name of Christ foure waies fol. 103 Six reasons why Gods children should be more carefull of their words and deeds then others fol. 104 Of giuing thanks to God fol. 105 Of the gouernment of a familie the authoritie antiquitie and vtilitie of it fol. 107. 108 Foure things in a holy liuing together in a familie fol. 108 Six things in houshold piety fol. 108 Fiue things required in the labours of a familie fol. 109 The dutie of Wiues fol. 110. 111. 112. 113 Why subiection is rather named in the Wiues dutie fol. 111 Fiue things in the Wiues subiection fol. 111 Six waies Wiues must honour their Husbands fol. 111 Foure waies Wiues shame their Husbands fol. 112 Fiue waies Wiues shew faithfulnesse fol. 112 Six waies Wiues shew feare fol. 112 Six rules for Wiues workes fol. 112. 113 What Wiues are not bound to fol. 113 What they must doe that they may performe subiection fol. 113 The Wiues comelinesse in three things fol. 114 Husbands shew their loue foure waies fol. 116 Six waies Husbands honor their Wiues fol. 116 Seauen reasons why men must loue their Wiues fol. 117 Husbands obiections answered fol. 117 Causes why men loue not their Wiues fol. 117 Of bitter Husbands fol. 118 Foure rules for curing this bitternesse fol. 118 The dutie of children fol. 121 Childrens obiections answered fol. 122 Reasons of their obedience fol. 123 The dutie of Parents fol. 124. 125 How Parents prouoke their Children fol. 126 Seruants dutie fol. 128. 129. 130. c. Fiue faults in Seruants fol. 128 Foure things in the manner of Seruants obedience fol. 129 Six waies to know singlenesse of heart fol. 132 Twelue signes of a single hearted man fol. 133 Eight signes of a single hearted Seruant fol. 133 Of the feare of God in Seruants fol. 134 What Masters must doe to get the feare of God into their Seruants fol. 134 Eight obiections of Seruants answered fol. 135 CHAPTER III. VERSE I. If yee then be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God HITHERTO of
aske it of him Thirdly if the contention be yet secret follow Salomons counsell say nothing of it to others but debate thy cause with thy neighbour himselfe and discouer not thy secret to another c Prou. 25.4 peace might soone be made with many men if the discord were not made so publike Now for auoiding of contention and malitious discords there are diuers rules of great vse I. Meddle not with the strife that belongs not to thee d Pro. 26.17 II. Contend not with fooles thou shalt neuer haue done if thou meddle with foolish persons for whether they rage or laugh there is no rest e Pro. 29.9 III. Let nothing be done through vaine-glory f Phil. 2.3 IV. Speake euill of no man g Tit. 3.2 V. Be courteous and tender-hearted h Eph. 4.31 32 VI. Wrong no man but follow that which is good both amongst your selues and towards all men i Thess 5.11 Lastly pray for a couering loue for hatred stirreth vp strife but loue couereth all sinne k Pro. 10.12 The vse of all this may be both for reproofe for instruction For reproofe of many men that are fearefully sowred with this leauen they doe not onely let the Sunne goe downe vpon their wrath but they let the Sunne goe his whole course and can finde no time from the one end of the yeere vnto the other to compound and lay aside their discords Nay so hath malice seated it selfe in some dogged and spightfull natures that it seemeth to proclaime it will neuer loose possession till the deuill the father of malice hath full possession both of soule and body But let euery godly minde be perswaded to auoide this monstrous sinne yea let vs striue to auoide the very beginning of it or if nature haue such corruption that for the present we cannot get our hearts rid of all secret poyson of dislike let vs be sure we be but children in malitiousnesse it is a monstrous wickednesse to haue a head that is exercised to strife and a heart that hath a kinde of sinfull dexteritie in framing and plodding for malitious courses And thus much of malice Cursed speaking The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemie Now blasphemie or cursed speaking it is a sinne either against piety or against righteousnesse As it is against piety it is blasphemie to reproch or reason against the person or nature of God or against the prouidence and works of God or against the worship of God and the meanes thereof and so it is cursed speaking and a kinde of blasphemie to repine at Gods works m 1 Cor. 10.10 to reproch Gods sabboths n Lament 1. or messengers o 1 Cor. 16.16 or his word Also there is a cursed speaking which is against righteousnesse in the second table and thus it is cursed speaking When subiects curse the King p Eccl. 10. vlt. When Masters threaten their seruants q Ephes 6.9 When Parents prouoke their children r Ephes 6.4 When Husbands are bitter to their Wiues ſ Colos 3.19 When wiues brawle and chide with their Husbands t Pro. 25.24 When great men lord it ouer the poore u Prou. 13.8 and the like Cursed speaking is either before the face and so it is strife of words or behinde the backe and so it is backbiting or whispering * 2 Cor. 12.20 It is cursed speaking to mocke and scorne it is cursed speaking to iudge and censure it is cursed speaking to slander and disgrace it is cursed speaking to be euer complaining in all places Finally it is cursed speaking when men speake euill of any man and there is a speciall kinde of it in speaking euill of godly men and this properly is blasphemie in the second table for the Lord for the honor he beares to his people is pleased to afford the name of blasphemie to their reproches as importing that he takes it as if he were reproched himselfe We should all of vs take heede of cursed speaking of what kinde soeuer for it ariseth of ill causes as enuie or malice and it hath effects for it is certaine thou werest as good pierce others with a sword as smite them with thy tongue And therefore a bitter and cursed tongue is often compared in the scripture to the stinge of adders and to a sword yea a sharpe sword to a razor and to arrowes and the like besides the hurt it doth to thy selfe for if thou bite and deuoure take heede thou be not deuoured x Gal. 5.15 And it is iust with God thou shouldest be iudged and censured that accustomes thy selfe to iudge and censure y Matth. 7.1 And though thou speake euill neuer so secretly yet God doth many times wonderfully discouer the shame of it before others and if man would not iudge thee for thy euill tongue yet it is certaine God will z Jam. 5.9 And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst men a Prou. 24. so as all men are weary of them and shun them Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word b 1 Pet. 2.1 2. and that these kinde of people might obserue when they come to heare they receiue not a blessing and why but because blessing is so farre from their lips as they loued cursing so it commeth to them The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lips c Prou. 4.24 and that nothing be done through strife but rather that all things be done without murmuring or reasonings or brawlings or reuilings And herein such as feare God should striue to giue good example seeing they are as lights in the middest of crooked and peruerse people Q. Quest But what are the remedies of cursed speaking Answ Answ If we haue sinned through bitternesse Remedies we should obserue two rules 1. Let thy owne words grieue thee d Psal 56.5 that is labour by prayer and godly sorrow to beate downe the power of they peruersnesse without defending excusing or extenuating of thy frowardnesse 2. Keepe thy heart with all diligence e Prou. 23.24 Looke to the first risings of thy passions For bitternesse is first in the heart before it can come into the tongue Now for preuenting of euill speaking in others the only rule is to giue them no occasion either by words or iniurious and wicked life Ob. Obiect But they will raile and reuile without a cause Answ Answ Then obserue these rules 1. Betake thy selfe to prayer so did Dauid f Psal 104.2 3 4. 2. It is good oft-times to be as deafe man that heareth not g Psal 38.13 14 3. Be sure thou be carefull thou wrong not the names of others else though thou be innocent in the things imputed yet thou art iustly
propagated 4. His obedience was charged with the obseruation of the tree of life and of good and euill Vses The image of grace hath these specialties 1. Faith 2. Godly sorrow 3. The cohabitation of the flesh 4. A feeblenesse and defect in the measure of grace 5. A peculiar kinde of inhabitation of the spirit of Christ Lastly the image of glory hath these differences a freedome like the Angels from all terrene necessities 2. An vtter abolishing of the sinfull flesh and of the very naturall disposition to die 3. A full perfection of all graces 4. A losse of faith and sorrow and all the works of repentance 5. A speciall vnutterable communion with God and good Angels in glory The consideration of this doctrine of Gods image should serue to teach vs to loue and admire all that feare God since the Lord hath graced them with this honour to be like God it is a greater fauour then if they had resembled the noblest Princes that euer were on earth no all the carnall men on earth in all their glory cannot reach to that absolutenesse of excellencie that is in one of the poorest of Gods seruants 2. Since the seat of this glorious resemblance of God is in the heart it should teach vs especially to looke to our hearts and keepe them with all diligence x Pro. 4. euen to be conscionably carefull to see to it what thoughts and affections are lodged there the deuill desires no more aduantage then to haue libertie to erect in the heart houlds for euill thoughts and sensuall desires 3. If it should be our glory to be fashioned after the image of God then it condemnes the abhominable securitie of the most men that are so mindlesse of the repaire of the losse of this diuine gift and in steed thereof with so much care fashion themselues after this world y Rom. 12.2 or after the lusts of their owne and old Ignorance z 1 Pet. 1.14 or after the wills and humors of men a 1 Pet. 4.2 3. How are we bound vnto God for this vnsearchable loue that is pleased to restore vnto vs this diuine gift through the Gospell of Iesus Christ Thus in generall of Gods image But before I passe from these words there is further to be considered first the forme of speech in that he saith not his Image but after his Image 2. The efficient cause noted in those words of him that created him For the first wee must vnderstand that to say man is the Image of God and man is after the image of God Imago ad Imaginem is not all one for man is said to be the Image of God because hee is truely so and hee is said to be after his Image because he is not perfectly so Christ onely resembles God in full perfection Now for the efficient cause of Gods Image he is described heere by a Periphrasis he that created him Man was two waies created first in respect of being and so God created him 2. In respect of new being and so Christ created him b Ephes 2.10 1 Cor. 8.6 neither of these senses can be well excluded And if the words be vnderstood of the first creation then these things may be obserued that Adam was not to be considered as a singular man but as he sustained the person of all mankinde else how could we be said to bee created after Gods image and as in him we receiued this image so by him we lost it 2. That the interest we haue now to creation is not sufficient to saluation and therefore they are grossely deceiued that thinke God must needes saue them because hee made them 3. That the Lord would haue the doctrine of the worke of Creation to be remembred and much thought vpon by conuerted Christians and the rather because it serues for great vse in our regeneration For it furthers both repentance and faith and therefore in diuers places of Scripture where the holy Ghost intreats of doctrine of repentance and faith the word Create is metaphorically vsed to assure vs that God will performe his promise though it were as hard a worke as to create all things at first Thus he hath promised to create a cleane heart c Psalm 51. and to create the fruite of the lips to be peace d Esay 57.19 and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloude and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence e Esay 4.5 and to create light f Esay 45.7 and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadfull maiestie that was able to worke so wonderfully g Psal 33.7 and 8.9 and it inforceth humilitie by shewing that we are made of the dust in respect of our bodies and that our soules were giuen vs of God with all the gifts we haue in our mindes as also by giuing vs occasion to consider the image of God that we haue lost and thus of creation as it is referred to God Secondly it may be referred to Christ and so be vnderstood of our regeneration which is as it were a re-creation or a new creation and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit But may some one say is there any difference betwixt the image of God in vs and the image of Christ in vs I answer that to be fashioned after the image of Christ hath two things in it more then is properly in conformitie to Gods image for wee must be like him in sufferings h Rom. 8.19 And secondly in the impressions of the vertue of his death and resurrection i Rom. 6. Phil. 3. And thus of the tenth Verse VERS 11. Where is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all in all things THis Verse may containe an other reason to perswade to mortification and holy life And the reason may be taken from the great respect God hath of true grace in Christ and the little loue or care he hath for any thing else a Barbarian a Scythian a bond-man if he haue grace shall be accepted wheras a Graecian a Iew a free-man without grace is without respect with God Christ is all It may be the Apostle here meets with the false Apostles that so much vrged the obseruation of Iewish rites stand so much vpon it to diuert the people from the sound care of reformation of life by filling their heads with questions and vaine wrangling about the law whereas the Apostle shewes men may be absolute and compleat in these outward obseruances and yet their circumcision auailes them nothing before God Here are then euidently two things in this verse first what it is God stands not vpon 2. What it is
Secondly of one part of the word which is the Psalmes Concerning the word in generall here is to be considered First the author of it word of Christ Secondly the manner of entertainment of the word let it dwell in you plenteously in all wisdome Thirdly the end or vse it should be put to First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons we heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 Tit. 1.3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarly acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsel◠and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Christ by his owne mouth vttered It is true that in euery of these a Christian should be exceeding rich But I take it that all these senses are too strait and narrow for this place By the word of Christ therefore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies The Scripture is the vvord of Christ in foure respects First as Christ is the subiect of it the summe of the word is Christ Secondly as it is the proper inheritance and riches of the bodie of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the author of it and so I take it here principally to be meant Christ is the author of the word First in respect of inspiration a 2 Pet. 1. vlt. Secondly in respect of commission to his Ambassadors b Tit. 1.3 he doth not onely indite the Ambassage but giues commission to the Ambassadors Thirdly in respect of confirmation c Mar. 16. vlt. externally by the signes that follow it and internally by the seale of the spirit d Ephes 1.13 Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape he appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer e 2 Tim. 2.9 and in the difference of power betweene Christs ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the very secrets of men and tells tales of the hearers f Heb. 4.12 13. Vse The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Ioh. 8.43 viz. that wicked men cannot heare the words of Christ It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Men sinne against the vvord six vvayes Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the word many wayes so principally six wayes First by contemning of it g Joh. 12.48 Heb 2.2 Secondly by betraying it to Satan letting him steale it out of our hearts h Mat. 13.20 Thirdly by choaking it with cares and lusts i Mat. 13.21 Fourthly by making it of none effect k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by traditions Fifthly by a proud challenging of the knowledge of it to our selues l 1 Cor. 14.36 Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men m Mar. 8.38 Affirmatiuely it may teach vs foure things 1. To receiue the word of God with all humilitie and meeknesse n Jam. 1.21 2. To receiue it with faith o Heb. 4.2 3. To glorifie the word of God p Act. 13.48 which we doe First when we ascribe the praise not to men but to Christ Secondly when we esteeme it more then the words of the greatest men 4. To be carefull of our cariage and practise that so the word of Christ which we professe be not euill spoken of q Tit. 2.5 for the blame of our euill life will be laid vpon the word they will say this is their gadding to Sermons In speciall seeing the word is the word of Christ it should teach First Ministers foure things 1. To teach it with boldnesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.31 not fearing the face of any man 2. To attend vpon the word onely and not meddle with ciuill businesses is it meete to leaue the word of Christ to serue tables ſ Act. 6.2 3. To humble themselues to walke with God in so good a function Who is sufficient for these things We speake not our owne words or the words of men for then wit reading learning and direction might perfect vs but we speake the words of Christ and therefore our fitnes and sufficiency to speake to mens consciences comes of the immediate blessing and assistance of Christ 4. To deliuer the word with all faithfulnesse studying to approue themselues as the workemen of God seeing they deliuer the word of God diuiding the word aright t 2 Tim. 2.15 holding fast the faithfull word of doctrine u Tit. 1.9 not making merchandise of the word but as of sinceritie and as of God in the sight of God speaking in Christ * 2 Cor. 2. vlt. Casting from them the cloake of shame not walking in craftinesse nor handling the word deceitfully but in declaring the truth approuing themselues to euery mans conscienc◠in the sight of God x 2 Cor. 4.2 Secondly the people to imbrace the word presse to it neuer be ashamed of it nor giue it ouer but receiue it constantly with ioy though it cost them much paines and many
before to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ and so the consideration of Gods mercies by Christ should breed thankefulnesse 3. To the word thanksgiuing and so they note the efficient helping cause and teach vs that as Christ brings downe Gods graces and blessings to vs so he carrieth vp our praises to God and as we must pray in his name so our praises will not be accepted vnlesse they be made in his name and presented in his intercession Thus of the generall rule Hitherto also of the first maine part of the information of holy life viz. the information of our life in generall Hitherto the Apostle hath taught vs what to do in our generall calling as Christians now from ver 18. to v. 2. of the next Chapter he shewes vs what we must be in our particular standings or thus hitherto he hath giuen morall precepts now he giues oiconomicall or rather thus Hitherto he hath set downe the duties belonging to all Christians now he informeth vs in the duties speciall as they are wiues husbands parents c. VERS 18. Wiues submit your selues to your Husbands as it is comely in the Lord. VERS 19. Husbands loue your Wiues and be not bitter vnto them BEfore I come to the particular consideration of these words I must obserue something from the coherence and generall consideration of all the verses together Doct. It is plaine that men are to be taught how to gouerne themselues in their houses as well as in the duties of their generall calling this is meet to be noted because some mens either ignorance or wilfulnesse and prophanenesse is such that they thinke Ministers should not meddle to tell them how to liue at home or how to carry themselues in their shops Doct. 2. From coherence that we may liue comfortably and blessedly in our families and particular callings wee must labour in the daily and constant vse of the meanes to be sincere in the generall The studie of the word to frame men to be good men and women in Gods sight would make men good husbands seruants children wiues c. First get to be a good man and then thou wilt the easier proue a good husband c. Vse First for reproofe of such as cannot abide to see their children or seruants to heare Sermons studie the Scriptures labour for grace c. whereas nothing would more fit them to all pleasing in their carriage at home Secondly for triall if religion and the profession of it make thee not a better wife husband or seruant suspect thy selfe that all is not right but that thou art an hypocrite repent and amend Thirdly for instruction if men finde such stubbornnesse in their wiues or children or seruants the best way is to giue them more libertie to the meanes and to driue them into Gods house to heare the word to call vpon them to reade the Scriptures and to vse such like holy exercises for if this will not mend them nothing in the world will 3. Before I consider of the particular members of a familie Of the gouernment of a familie I must intreat generally of the whole and concerning the gouernment of a familie by the rules of Gods word I consider 4. things 1. The authoritie of it 1. The authoritie of it there is a way how to walke in vprightnesse euen in our houses so as God will come to vs if our families be rightly ordered a Psal 101.2 There is a wisdome or sauing knowledge how to erect and found a holy familie and how to order and establish it b Prou. 24.3 there are many administrations as the administration of a Church of a Citie or Common-wealth so likewise the administration of a familie yet but one Lord 1 Cor. 12. Yea the gouerning of a house honestly or in holy comelinesse is manifestly expressed 1 Tim. 3.5 2. The antiquitie of it 2. The antiquitie of it it is the most ancienst of all gouernments yea out of which all the rest sprang the Church was bred and cherished by this gouernment in families for many hundreds of yeeres in the beginning of the world euen till the people came out of Aegypt 3. The vtilitie of it 3. The vtilitie of it it is called a perfect way c Psal 101.2 and that in three respects First as opposed to hypocrisie it shewes a mans way is not hypocriticall when a man will not onely looke to his feet when he goes into Gods house but is carefull how to walke vprightly in his owne house Secondly as it is the ground and field of practise knowledge is neuer perfect till it bee practised and the most ordinary way of practise is at home Thirdly as it perfects vs in blessednesse in that it brings Gods promise into execution besides the familie is the Seminarie both of Church and Common-wealth Gen. 18.19 for it brings forth and brings vp a seed it preserues the Common-wealth and as it frames by education a holy seed it preserues the charge 4. What is necessary to the vvell-being of it 4. What things are necessary and requisite vnto the blessed being of a familie Answ For the erecting and establishing of a blessed familie three things are principally necessary First a holy comming together Secondly a holy liuing together Thirdly a speciall fitnesse in the head of the familie For the first it is greatly materiall to the perpetuall well being of a familie that all heedfulnesse be obserued in the first erecting of it for as many order the matter they so prouoke God by the first entring vpon the familie that the familie trauels euer after vnder the burden of Gods anger or great inconuenience and cannot prosper and thus men fault Foule faults in the first erecting of families Either by ventring without a calling or meanes to liue or by ouer-leaping Gods ordinance of contract or by ventring vpon mariage with persons that haue foule diseases as the leprosie French pox c. but especially when First more wiues then one are brought in Secondly there is not sufficient distance in bloud but the mariage is incestuous Thirdly another mans wife is brought in either the betrothed wife or the vniustly diuorced wife of another man Fourthly there is not consent of parties but the mariage is forced Fiftly there is not consent of parents Sixtly an infamous or scandalous person is chosen to be a yoake-fellow Seuenthly there is not equalitie either for religion but a beleeuer is matched with an vnbeleeuer or age or estate or disposition And a like dangerous disorder there is in taking into the familie of disordered seruants such as are swearers filthy and scandalous persons against which sinnes there lie knowne threatnings of God and so with their sinnes they bring in Gods curse 4. Things in a holy liuing together in a familie The second thing that makes a familie blessed is a holy liuing together and there are
c. and corporall in feeding clothing visiting c. Generally our time should be spent in well-doing Gal. 6.9 And as for time for world businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wepe not and they that reioyce as though they reioyced not and they that buy as though they possed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7 29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might moue vs to redeeme the time in this respect Motiues to redeeme time 1. We haue our times appointed and the bounds of our habitation assigned Act. 17.26 2. The times will not bee alwaies faier there are perillous times times of sorrow anguish sicknes tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a litle while with men There is a prime of mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitite Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with litle or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But in deed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnsse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leasure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with wordly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imployment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imployment in reading hearing conference mortification mercy c. Thus of wise conuersation Let your speech be gracious alwaies and powdred with salt that yee may c. Godly communication is here exhorted vnto and for order here is a precept Let your speech c. 2. the end of the precept that yee may know c. In the precept concerning our speech obserue first the properties of speech which are two 1. they must be gracious 2. powdred with salt And then note the continuance how long the precept is in force and that is alwaies In generall we so heare that we must looke to our words aswell as our workes and therefore they are farre wide that say their tongues are their owne who shall controule them Psal 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for tryall for if God make vs new creatures he giues vs new tongues and if he turne the people to him by true repentance Note he doth returne vnto them a pure language Zeph. 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this man religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a flat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and labourers he dislikes it in Masters and Parents aswell as in children and seruants it is as ill for the Master to spend his time in idle talke c. as for the seruant Gracious Our words may be said to be gracious three waies Obseruations concerning gracious speech 1. If we respect the cause 2. If we respect the subiect 3. If we respect the effect In respect of the cause good words are well said to be gracious First because they flow from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by Note but it is the God of nature that of his free grace giues vs good words Secondly our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carry still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ a Psal 40.21 Thirdly our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers b Ephes 4.29 yea gracious words are faire words and faire words are first gracefull words words of thankfulnes 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words c Pro. 15.23 4. Wholesome words not filthy rotten communication d Eph. 4.29 Vse Vse is for
reproofe And men sinne against this exhortation 1. by omission of gracious words But secondly they doe worse that vse euill words And thirdly they are worse then the former two that vse their words to speake against grace and gracious courses e Ephes 5.6 But they are worst of all that loue euill words euen the words that may destroy either their owne soules or the soules of others 2. Here is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by prayer or to men in conuersing with them And to this end first we must pray constantly and conscionably to God to giue vs gracious words Secondly we must get the law of grace into our hearts f Psal 37.30 31. yea we should striue to be examples one to another not onely in faith and conuersation but in words also g 1 Tim. 4.12 and if all Christians are charged to vse gracious speeches much more Ministers they should speake the words of God they should keep the patterne of wholesome words and stay all vaine bablings which increase to more vngodlinesse and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt Mark 9. vlt. so must euery Christian who is Gods sacrifice be seasoned In the common life of man meats that are to be kept long must be powdred with salt to drinke vp or dry out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great neede of seasoning The carnall mans words are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts Note The Superstitious man talkes of his Dagon or the signes of heauen The Wrathfull man of his aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises To conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauours nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2. There is the salt of mortification and so euery Christian must haue salt in himselfe Matth. 9. vlt. 3. There is the salt of discretion and this is the praise of the wise none of these three may be here excluded from our word For first we must receiue lawes for our lips euen from Gods ministers We must learne of them not onely how to order our affections and life but also how to speake especially in matters of God and godlinesse Secondly we must mourne for the sins of the tongue aswell as for other sins we must driue out the corruption that cleaues to our words with the salt of mortification Thirdly we must make conscience of discretion in our words he is a perfect man that is discreet in his words Prou. 10.20 Iam. 3.2 The tongue of the wise is as fine siluer and his heart guideth his tongue wisely and addeth doctrine to his lips The Vse is both for instruction and reproofe Prou. 16.23 For instruction both to all Christians to season not onely their words of prayer to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion heedfulnesse looking to their words and with all authoritie and meete seueritie of rebukes driue out corruption out of the hearers they may they must cry aloud and spare not they must powder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. Quest But what should be the cause why some men that haue good affections desires and yet cannot get the victorie ouer euill words Answ Answ It comes to passe The reasons vvhy some men cannot leaue their euill vvords 1. By reason of their ignorance of better words 2. By custom in euill speech 3. For want of constant taking of words of praier and confession to God 4. By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleight in godly sorrow out of the abundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are litle worth g Prou. 10.20 What they should do to get victory That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandment they must doe three things First they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2. They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3. They must striue by all meanes to accustome themselues in good speech and gracious words yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning Perseuerance in good vvords as vvell as good vvorkes and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not onely at some times for a passion as when hee comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that yee may know how to answer euery one In generall I obserue here two things First that by speaking well we learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeede know how to answer that doth not in practise exercise himselfe in gracious words though he had all places of answer and arguments in his head To answer To answer doth not alwaies import a question or demand going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answer either vnbeleeuers or beleeuers concerning our christian answer before vnbeleeuers there are six things may be here obserued Six things
turning men from prophanesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not her house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the Gospell And the Church that is in his house By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honor remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may trie our loue to Gods children by examining our selues whether wee can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the young and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle cals this houshold a Church wee may note A religious familie is a little Church The vses of it that a religious and well ordered familie is as it were a little Church Here in one familie is prescribed what all families should bee this familie is called a Church because his people were godly and the word of God was read there and praiers made to God and Psalmes sung and the younger sort were catechized and instructed Now doe we learne from hence that our houses are Churches Then these things will follow 1. That Gods worship and pietie must be set vp in them 4. Orders in the familie How can they be Churches of God if God be not serued in them 2. All must be done therein order and quietnesse and silence for so it is or should be in the Church 3. Euill persons that are incorrigible must not dwell there but must be cast out Psal 101. 4. The husband or master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ Againe are our families Churches Why then religious families are in a happie case for then God himselfe will dwell there so as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of prophane housholds Should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither praier nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and railing and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuils dwell they are very sties of vncleannesse and vnholinesse Thus of the 15. verse VERS 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise reade the Epistle from Laodicea THese words containe a direction for reading 1. of his Epistle and that both priuately and publikely 2. of an Epistle from Laodicea Of reading the Scriptures In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept Search the Scriptures Ioh. 5.39 And this may euidently reproue the prophane neglect of the most herein in this great light Many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others though for their credit sake they haue gotten them Bibles yet they reade them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must bee read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must reade the Scriptures it is here set downe indefinitely of you meaning of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must reade the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein young men must studie in the word Psal 119.10 so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18 27. What should I say Euery good man must reade the Scriptures Psal 1.2 The vse may be to stirre vs vp to doe it and to doe it constantly for the same word of God that requires it to be done shewes it should bee done frequently we must reade all the dayes of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal 1.2 they reade 4. times a day Nehem. 9.4 The profit of reading the Scriptures And the rather should we be excited to this daily reading of the word considering the profit comes thereby it would exceedingly comfort vs Ro. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we reade not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Quest But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading The causes vvhy so many profit not by reading the vvord I answer diuersly 1. Some men are poisoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2. Many seeke not a blessing by praier whereas it is certaine the flesh will not of it selfe sauour the things of the spirit 3. Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal 25.9
4. Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5. Men reade not all Gods word nor doe they reade constantly they will not wait daily at the gates of wisdome to reade seldome or by starts and here and there will doe little good 6. One great cause of not profiting is the not seeking of the Law at the Priests mouth that is want of conference and propounding of doubts 7. In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8. In reading men do not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might be collected out of that they reade for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they reade did counsell them too when they were in distresse therefore let him that readeth marke and reade for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1. That it is not enough to reade our selues but wee must cause others to reade by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2. From the coherence note that we must cause others to reade when wee haue read our selues it is vile hypocrisie for a Minister or Parent to vrge their children or seruants to reade the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised Adde for the further confirmation hereof these places Deut. 31.11.12 Neh. 8. Luk. 4. Act. 13. And this may assure vs 1. That publike reading is no inuention or ordinance of man 2. That the people of God haue found in all ages great need of this helpe And therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1. Theophylact thinkes it was the first Epistle to Timothie which was written from Laodicea another towne of that name not this Laodicea before mentioned 2. Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionysius tels of a third Epistle to the Corinthians Iacobus Stapulensis caused such an Epistle to bee printed but Catharinus could easily auouch that it was a bastard and counterfet 3. Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this Epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that wee must reade other good bookes as well as Scriptures Thus of the 16. verse VERS 17. And say to Archippus take heed to the Ministerie which thou hast receiued in the Lord that thou fulfill it THese words concerne the Colossean Preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely he was growne negligent in teaching and carelesse and idle Painfull Preachers many times grovv idle Many times it comes to passe that men that sometimes were painfull in their Ministerie doe afterwardâ— grow slacke and negligent 1. Sometimes from very discouragements from their people either because they profit not or because they weary their Teachers with indignities and wrongs thus the very Prophets haue beene sometimes so tired that they could haue been almost willing neuer to speake more in the name of the Lord. 2. Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to doe then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne applause they set out at first with such a strife to seeme eloquent learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3. Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1. Who he is that is exhorted say to Archippus 2. The matter charged vpon him see to thy ministerie 3. The reason by which it is vrged thou hast receiued it of the Lord. 4. An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7. things 1. The sinner must be told of his sinne Leuit. 19.17 2. Such as offend publikely must be told of it publikely 3. Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie salt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may bee told of their faults it is too commonly knowne they can sinne as well as others why then should they not be rebuked as well as others Doth Archippus need to be told The Lord be mercifull to the Land and Church There bee many Archippusses in the Church of England had neede to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule-murder of many kinds 4. The people may put their Teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5. Ministers must be told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction
1 Thes 2.15.16 fulfil the measure of their sins alwaies God they please not and the wrath of God is come on them to the vttermost Doctr. 2 Secondly here we may learne that spirituall aliance is the best aliance for it is a greater honour to Timothy to bee a brother Spirituall aliance then to be an Euangelist for hee might haue beene an Euangelist and yet haue gone to Hell when he had done as Iudas an Apostle did And this cannot but be exceeding comfortable seeing there is not the meanest childe of God but he may attaine to that which was Timothies greatest title Doctr. 3 Thirdly the Apostle doth intimate by the taking in of Timothies assent that the most glorious doctrine of God doth need the witnesse of men Gods doctrin needs mans witnesse such a vanity and secret sinfulnes doth lodge in mens hearts Which should teach Ministers with all good conscience and heedfulnesse to weigh well and consider throughly of their doctrine before they deliuer it Vse because there is a weakenesse too commonly found in the very deare children of God namely to receiue doctrine vpon the trust and credit of the Messenger without searching the Scriptures as they ought to doe 2 The persons saluted Thus farre of the persons saluting the persons saluted are described both by the place of their habitation at Colosse and by their spirituall estate in which he describes them by foure things they are Saints they are faithfull they are Brethren and they are in Christ Foure general obseruations Before I come to the particular handling of each of these I consider foure things in the generall First heere we see the power of the Gospell But a little before 1. The power of the Gospel if Colosse had beene searched with lights as Ierusalem was there would not haue beene found one Saint nor one faithfull man or woman in the whole Citie 2. Who be the true members of the Church 3. The Church may be true yet faulty and now behold by the preaching of the Word heere are many Saints and faithfull Brethren to be found in her Secondly wee see here who be the true members of the Church The Apostle acknowledgeth none but such as are Saints faithfull and in Christ Thirdly wee see heere that a Church may remaine a true Church notwithstanding grosse corruptions remaine in it vnreformed as heere these titles are giuen to â— Câ—â—â—ch much poysoned with humane traditions and vile corruptions in woâ—â—â—ip Lastly it is to be obserued that the Apostle ioynes all these together 4 One grace or priuiledge cannot bee without another Carnall Protestant to note that one cannot be without the other one cannot be a Saint vnlesse he be faithfull and in Christ and so of the rest The last clause cuts off the Iewes apparantly from being Saints or true belieuers seeing they receiue not Christ and the first clause cuts off the carnall Protestant so as he cannot be a beleeuer or in Christ seeing he cares no more for sanctitie and the two middlemost cut off the Papists and all Heretikes and Schismatikes seeing they haue with insolent pride made a rent and Apostasie from the true Apostolicall Churches 2 Thes 2.4 c by aduancing themselues with their Man of sinne aboue their brethren nay aboue all that is called God Thus farre in generall the first thing particularly giuen them is that they are Saints Saints This Word is diuersely accepted in Scripture The acceptations of the word Saints Sometimes it is giuen to the Angels and so they are called Saints Deuter. 33.2 Iob. 15.15 Secondly men are said to be holy by a certaine Legall or Ceremoniall sanctitie Leuit. 11.44 And in this sence the superstitious are holy This is the holinesse and sanctitie of Papists and Popish persons which place all their holinesse in the obseruation of Rites and Traditions and superstitious Customes Thirdly all that stand members of the Church by the rule of Charitie or in respect of outward visibility and profession are called Saints and so all that couenant with GOD by offering Sacrifice Psal 50.5 are called Saints Lastly and properly it is a tearme giuen to men effectually called the children of God truely conuerted are called Saints not because they are perfectly holy without all sinne but in foure respects First Gods children are called Saints in foure respects in respect of Separation because they are elected and gathered out of the world and ioyned vnto Gods people and dedicated to holy seruices and vses thus the word is often taken Secondly in respect of vocation and therefore the Apostle 1 Cor. 1.2 When he had said they were sanctified he said by way of explication they were Saints by calling Thirdly in respect of regeneration because they are now new creatures And lastly in respect of iustification or imputation because the holinesse and sanctitie of Christ is imputed to them The sence being thus giuen the doctrine is plaine Doct. Men may bee Saints in this life that men may be Saints in this life there are Saints in Earth as well as in Heauen This is apparant also in other Scriptures as Psalm 16.3 To the Saints that are in earth And Psal 37.28 Hee forsaketh not his Saints And Psalm 132.9.16 Let thy Saints reioyce So in the Epistle to the Ephesians ch 2.20 Citizens with the Saints c. chap. 3.8 Paul calleth himselfe the least of all Saints c. chap. 4.12 For the gathering together of the Saints with many other places Vse The vse of this serues first to confute the grosse folly of the Papists that acknowledge no Saints till three things come to them first they must be Canonized by the Pope Three things needfull for popish Saints secondly they must be dead first thirdly it must be an hundred yeeres after their death This last prouiso was well added lest their treasons and most vile practises should be remembred Secondly this serues for the seuere reproofe of numbers in our owne Church that liue as if there were no sanctitie to be looked after till they come to heauen Thirdly the Scripture is not without singular comfort to the poore despised Saints Comforts for the despised Saints and seâ—uants of God Psal 16.3 Psal 30.4.5 I will take them in order as they lye Deuter. 7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal 30.4.5 These are willed with all cheerefull thankfulnesse to laud and praise God and that before the remembrance of his holines as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings
as Testimonies of Gods fauour Obiect Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to bee the stroakes of warre yet Gods words are the words of Peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an Honour giuen to all the Saints Psal 149.5.6.7.8.9 viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen heere in this world in the Kingdome of grace Daniel 7.27 And if there bee such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much grieues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glorie should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Ephes 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thankes to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if he should say be carefull in all things to glorifie God for this is right thanking of God when men do not only praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorfie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to be an inlarging of the former rule by wishing them whatsoeuer fals out to be thankefull so as neither prosperitie puffe them vp nor aduersitie deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1. The dutie required viz. Giue thankes 2. The explication of it 1. By the obiect to God euen the Father 2. By the efficient cause by him Giuing thankes Concerning our thankfulnesse to God I consider Why. 1. the necessitie oâ— it God will not dispense with it therefore in Ephes 5.20 the former rule being omitted this is specially vrged and 1 Thess 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly For vvhat for what wee must giue thankes viz. for Christ as the fountaine of all fauour Eucharist hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our libertie in Christ euen vnto outward things Å¿ 1 Cor. 10.30 for any successe or victorie ouer our corruptions of nature t Rom. 7 25. in short for all things whatsoeuer u 2 Cor. 4.15 1 Thess 5.18 Hovv 1 Cor. 14.16 3. How viz not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit i. with vnderstanding and feeling in our hearts 2. When we giue thankes we should doe it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost * 2 Cor. 4.15 3. With a deepe sense of our owne vnworthinesse and thus the 24 Elders are said to cast downe their crownes and fall on their face when they praised God Reu. 4.9 10. and 7.12 Luk. 17.4 By all meanes We must praise God by Psalmes praier celebration of the Sacrament workes of mercy and obedience Hovv long 4. How long That is answered Eph. 5.20 Reuel 7.12 Alwayes If wee must pray alwayes then wee must praise alwayes wee may no more neglect thanksgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thanksgiuing must goe with vs within the vaile and liue with vs for euer in heauen Vse 1. To inflame vs to the holy practise of thankfulnesse daily and alwayes watching hereunto preseruing sense not forgetting Gods mercies euen making it our daily sacrifice 2. To humble vs vnder our vnthankfulnesse for grace knowledge the word fellowship in the Gospell and all kindes of blessings yea wee sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thanks Rom. 14.6 To whom then doe they eat that giue not thankes Certainly not to the Lord. Finally if the poore Gentiles were so punished for vnthankfulnesse Rom. 1.21 that had but the glimmering light of nature to guide them and read their lessons only in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs Vnlesse wee repent of our vnthankfulnesse wee shall perish with a worse destruction then Tirus and Sidon or Sodome and Gomorrah To God euen the Father These words are to be vnderstood not diuidendly but conioynedly and so declare who is our God euen he that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiestie he is a Father there is his loue and therefore great incouragement to go to him with all suits and praises With all suits he is God and therefore able to help and Father and therefore willing to help With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lips nor according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angels or sacrifice to our nets and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwels not in thine heart many men sing the word of Christ that haue no part in the word Christ 2. To the word Father next