which those Graces were wrought and nourished The Graces are three Faith Loue Hope vers 4.5 Their Faith is amplified by the Obiect your Faith in Iesus Christ and their Loue by the extent of it your Loue to all the Saints and their Hope by the place which is laid vp for you in heauen The Meanes of Grace was eyther principall vers 5.6 or Instrumentall vers 7.8 The principall ordinary outward meanes was the Word which is described and set out sixe wayes 1. by the Ordinance in which it was most effectuall viz. Hearing whereof yee haue heard 2. By the propertie that was most eminent in the working of it viz. Truth by the word of truth 3. By the kinde of word viz. the Gospell which is the Gospell 4. By the prouidence of God in bringing the meanes which is come vnto you 5. By the subiect Persons vpon whom it wrought viz. you and all the world 6. By the efficacy of it it is fruitfull and increaseth which is amplified by the repetition of the persons in whom and the consideration both of the time in those words from the day that you heard c. and also of the adiuuant cause viz. the hearing and the true knowledge of the grace of God from the day that you heard of it and knew the grace of God in truth Thus of the principall Meanes The Ministery of the Word the Instrumentall or the Minister followeth vers 7.8 and he is described 1. by his name Epaphras 2. by the adiunct loue of others to him beloued 3. by his Office a Seruant 4. by his willingnesse to ioyne with others a fellow-seruant 5. by his faithfulnesse in the execution of his Office which is for you a faithfull Minister of Christ and lastly by his delight in his people which hee shewes by the good report he chearefully giues of them viz. who also declares vnto vs your loue in the spirit Thus of the Thankesgiuing Now in the opening or vnfolding of his practise in paying for them first hee affirmes that he did pray for them and then declares it by shewing what he prayed for The Affirmation is in the beginning of the ninth Verse and the Declaration in the rest of the words to the end of the eleauenth Verse In the affirmation is three things first an Intimation of a reason in those words for this cause secondly a consideration of the time since the day wee heard of it thirdly the matter affirmed wee cease not to pray for you In the Declaration hee instanceth in one thing hee principally prayed about and that was their Knowledge which hee sets out first by the Obiect of it the will of God secondly by the Parts of it Wisedome and Vnderstanding thirdly by the End viz. that they might walke worthy c. fourthly by the cause his glorious power and fiftly by the Effects Patience Long-suffering and Ioyfulnesse In setting downe the Obiect hee expresseth also the measure hee desired hee would haue them filled with the knowledge of Gods will and that hee addeth in the second part when he saith all Wisedome and vnderstanding The end of all their knowledge hee expresseth more largely vers 10. which in generall is the eminence of holy life which hee expresseth in three seuerall formes of speech viz. 1. to walke worthy of the Lord 2. to walke in all pleasing and 3. to be fruitfull in all good workes vnto the fuller attainment of which hee notes the meanes to be an increase in the knowledge of God Hitherto of the Proaeme The Proposition of Doctrine contayneth excellent matter concerning our Redemption where he proceedes in this order first hee considers the worke of our Redemption and secondly then the person of our Redeemer The worke of our Redemption vers 12.13.14 the person of our Redeemer vers 15. and those that follow to the 23. and all this hee expresseth in forme of Thankesgiuing The worke of our Redemption hee describes two wayes after he hath touched the first efficient cause of it viz. God the Father for in the twelfth Verse hee seemes to shew that in respect of Inchoation it is a making of vs fit and in respect of Consummation it is a causing of vs to enioy an immortall happines in heauen better then that Adam had in Paradise or the Iewes in Canaan And therein hee expresseth first the manner of tenure or title in the word Inheritance secondly the adiunct praise of the company viz. the Saints and thirdly the perfection of it it is in light Now in the end of the thirteenth Verse hee seemes to shew that our Redemption stands of two parts first deliuerance from the power of darknesse secondly translating into the Kingdome of the Sonne of his loue one of the many excellent priuiledges of which estate is noted in the foureteenth Verse to be remission of sinnes through the bloud of Christ. And thus of the worke of our Redemption The person of our Redeemer is described three wayes first in relation to GOD secondly in relation to the whole World thirdly in relation to the Church First in relation to God hee is described in the beginning of the fifteenth Verse and so hee is said to be the Image of the inuisible God Secondly in relation to the whole World fiue things are to be said of CHRIST first hee is the first begotten of euery Creature in the end of the fifteenth Verse secondly he is the Creator of all things vers 16. Where note the distinctions of Creatures 1. they are distinguished by their place some in Heauen some in Earth 2. they are distinguished by their qualitie some are visible some inuisible 3. the inuisible are againe distinguished by eyther Titles or Offices some are Thrones some are Principalities c. thirdly all things are for him this is in the end of the sixteenth Verse fourthly hee is before all things in the beginning of vers 17. lastly all things in him consist vers 17. the end of it Thus the Redeemer is described in relation to the whole World Thirdly hee is described as hee stands in relation to the Church and so eyther to the whole Church vers 18.19.20 or to the Church of the Colossians vers 21.22 As hee stands in relation to the whole Church hee is said to be the head of the Church in the beginning of the eighteenth Verse and this hee proues by shewing that hee is a head in three respects First in respect of the dignitie of order towards his Members and so in the state of Grace he is their beginning and in the state of glory hee is the first begotten of the dead that both among the liuing and the dead hee might haue the preheminence Secondly in respect of perfection in himselfe in that all fulnesse dwels in him which is amplified by the cause viz. the good pleasure of the Father who made him head of the Church vers 19. Thirdly in respect of efficacie or influence through the
it is true that all the cariage and dealings of Christians should sauour of the things aboue but I take it as it is heere rendered Set your affections and so it manifestly teacheth vs that wee must get not mindes or thoughts onely but sound affections to heauenly things which may both serue for reproofe and comfort for reproofe I say both of the loathsome lukewarmenesse of the most and of the dangerous losse of first loue in the better sort For comfort for it is certaine if thou canst finde thy heart vpright in affections and constant desire after heauenly things thou mayst be assured of three things 1 That God will accept thy will for the deed He will beare with many wants and weakenesses where he sees a man or woman come to his seruice with hearts desirous to doe their best and tenderly affected 2 That thou art not in danger of falling away for Apostasie neuer discouers it selfe to hurt vs or endanger vs till it hath stollen away our hearts and the care of affections in holy duties 3 That to that thou hast more is and shall be giuen as thy affections grow and continue so doth true knowledge grace and godlinesse grow also And thus of the repetition And not on the things that are on earth from the coherence and generall consideration of these words three things may be obserued 1 That a man cannot both at once seeke and affect earth and heauen for they are here disioyned and opposed a man cannot serue God and mammon the loue of the world is the enmitie of God but this is thus to be vnderstood if the world be sought in the first place and with cheefe affection and care 2 Nay more this dehortation implies that it is hard for a man to deale with the world but a mans affection will too much runne after it it is hard to be much employed about profits and recreations but a man shall loue them too much Not that it is simply vnlawfull to vse the world but that we should be very iealous of our selues to watch our owne hearts that our affections be not set on the world 3 To be crucified vnto the world able to neglect and contemne the glory and pleasure of it is a notable signe that one is risen with Christ. Thus in generall The things on earth The things on earth here meant by the Apostle are either traditions mentioned in the former Chapter or worldly things in themselues lawfull or the workes of the flesh simply in themselues vnlawfull Traditions mans inuentions which the Apostle hath before taxed may well be called things on earth 1 Because they spring from the earth and earthly minded men they were neuer inspired from God nor deuised by heauenly minded men 2 Because they hinder them that are deuoted to them from looking vp or attaining any insight in things that are aboue 3 Because these by effect make men more earthly and sensuall but of these in the former chapter The workes of the flesh and the corruptions of life to bee auoyded and not affected are the third sort of things on earth but of that also afterwards in the second part of the generall duties especially in the fifth verse So that the second sort of things on earth remaineth to be more largely considered those are profits honours pleasures friends health and long life There be eight reasons to perswade not to affect earthly things The first may be taken from the condition of man on earth For we are heere but pilgrims and strangers and therefore being but in a strange place to what purpose should we trouble our selues with more then what will serue our present need and the rather knowing that when we come into our own country these things will serue vs for no vse Besides our present lot lieth not in those things but the Kingdome of God and righteousnesse is our portion euen in this life all other things are but cast vppon vs as additaments The second may be taken from the disability of earthly things For first they cannot so much as fill or satisfie a mans heart 2 They cannot fence a man against any of the trials of God when the houre of tentation comes 3 they cannot all of them redeeme on soule The third reason may be taken from the inconueniences that follow the loue of earthly things For first the cares of the world choake the word that it can neuer prosper 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes 3 To seeke after the world is to sorrow after the world for to the most the world is a cause of much sorrow and vexation 4 The amity of the world as the Apostle sayth is the enmity of God and that both actiuely and passiuely for it both makes vs hate God and it makes God hate vs. Fiftly the lust after worldly things fills the world with corruptions and sinnes Sixtly these earthly things thus sinisterly affected may one day witnesse against vs Seuenthly many a man is damned and gone to hell for minding earthly things The fourth reason may be taken from the soueraignty that God hath ouer all earthly things and the power hee hath giuen to Christ ouer them now why should we turmoile our selues with care about these seeing they are in Gods hand in Christ to haue them and dispose of them as may be for his glory and our good The fifth reason may be taken from the basenes of the nature of all these things for they are not onely on the earth but of the earth and if they bee compared vnto the soule of man for which wee ought chiefly to prouide the whole world is not worth one soule which may appeare both by the price of a soule and the disproportion between the gaines of the world and the losse of one soule it is no profit to winne the whole world and lose a mans own soule and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule the Lord Iesus would neuer haue abased himselfe to such a suretiship But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued therefore he humbled himselfe and tooke vpon him the forme of a seruant and was obedient vnto the death euen the death of the crosse The sixt reason may be taken from the example of the Lords worthies who in all ages haue beene tried with all kinde of trials and wandered vp and downe in sheepeskinnes and goatskinnes being destitute afflicted and tormented wandering vp and downe in wildernesses mountaines and dennes and caues of the earth whom the world was not worthy of all these seeking another country and willingly professing that they expected no abiding place
whole body for from him flowes Peace and Reconciliation vers 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplyed out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church In the description of his relation to the Church of the Colossians he vrgeth them with two things first their misery without CHRIST 2. the remedy of their misery by CHRIST Their Misery stands in two things first they are Strangers secondly they are Eneâ—ies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes vers 22. In setting downe their Remedie hee notes 1. the Meanes 2. the End of the meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight vers 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the duty required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoyded viz. vnsetlednesse or reuolting in the words Be not moued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the Consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is it hee preacheth and therefore it should be it they should keepe fast the second is the testimony of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimony of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancy in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mystery fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. The seauenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the Flesh the Lord annoynted seperated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse that are seperate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God euen that God that by an eternall and vnexpressable generation is the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since wee heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laid hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue seperated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace we reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which
of Faith the incouragements to beleeue and the defects of the common Protestants Faith 23.24.25.26.27.28.29.30.31.32 Indiscretion is not the cause of the reproaches and troubles of Christians 33 The surest way to get Credit is to get Grace 34 Foure Signes of Vaine-glory 34 Seauen Obseruations about Loue. 35 Seauen things to be shewed in Christian Loue. 36 Foure things in the manner of our loue 37 Motiues to perswade to the exercise of mutuall loue 38.39.40 Eight helpes of Loue. 41.42 The defects of the common Protestants Charitie or Loue. 42.43 Eight Differences betweene true Hope and common Hope and seauen meanes to breede true Hope 45.46 What wee must doe if we would haue heauen when we dye 46 What profit good men get by hearing Sermons 49.50 The sorts of euill hearers with their misery 50.51 How the Word is said to be a word of truth and that it worketh truth in vs sixe wayes 52 Concerning the Gospell what it contaynes who may and who doe receiue it and the effects of it fol. 53.54 Motiues to fruitfulnesse what fruit wee should beare and the meanes to make vs more fruitfull 55.56 There is a season for fruit 58 Seauen things to be done that we may heare the Word in truth 59 The causes of fruitlesse hearing 60 The great commodities of assurance ibid. Who loue not God and who loue not men 64 To loue as Christ loued vs hath foure things in it ibid. Incouragements to prayer 66.67 Why many pray and speede not 67 What wee should seeke to know Motiues to knowledge and rules for attayning knowledge 70.71 Signes of a naturall man 73 Who make Schisme in the Church 73 Rules for Contemplation 75 Tenne Obiections against Knowledge answered out of Prou. 8. 75.76 Wherein Wisedome consists Wisedomes order in seauen things Wisedomes specialties in the behauiour first of the Heart in fiue things secondly of the Tongue in seauen things thirdly of the Conuersation in eight things 76.77.78 Motiues to holy life the causes of prophanenes rules for holinesse and the gaine of holinesse 78.79.80 Nine Reasons against merit 81 What it is to walke worthy of the Lord it hath sixe things in it 82 Eight rules to be obserued if we would please God and sixe rules if we would please men 83.84 How Gouernours in families may walke pleasingly and how inferiours in the family may please their superiours and the like of Ministers and the people and Magistrates and their Subiects 84.85 Seauen things to be obserued if wee would walke in all pleasing towards our owne consciences 85 What workes are not good workes and what rules must be obserued to make our workes good and what workes in particular are good workes and seauen ends of good workes 86.87 What are the lets of increase of Knowledge and how wee may know when wee increase in knowledge and what we must doe that wee may increase 88 How God is made knowne and who are charged not to know God and how it comes to passe that man knowes not his God and what wee must doe that we may know God 88.89 Signes of weake a Christian or an infant in Grace 89 What is in the worke Christian notwithstanding his wants 90 Comforts for a weake Christian and helpes for his strengthening 90.91 Signes of a strong Christian. 91 The extent of the power of God and what God cannot doe 92 Of the glory of God and how many wayes it is reuealed 92.93 About falling from Grace and Perseuerance 93 Motiues to Patience and what we must doe that wee may be patient and seauen things wherein we should shew patience 94.95 Of Long-suffering and how to preuent anger and desire of reuenge 95 What wee must doe that wee might get constant Ioyfulnesse of heart 96 How the Father may be said to redeeme vs. 97 Markes of a Childe of God 98 How Christ dyed for all men 98.99 Fiue sorts of men in the Church not made fit for heauen 99 The diuision of Canaan by Lot shadowes out many things in the kingdome of heauen 100 Our inheritance is in light in sixe respects 101 A three-fold light ibid. A sixe-fold darkenesse in euery vnregenerate man 102 Nine things in euery one that is deliuered from darkenesse 103 The excellencie of Christs Kingdome and the priuiledges of his Subiects 105 Foure wayes of Redemption 108 The comforts of the Doctrine of remission of sinnes ibid. The terrour of the Doctrine of remission of sinnes 109 What a man should doe to get his sinnes forgiuen him ibid. Christ more excellent then all Monarches in diuers respects 110 Difference betweene Image and Similitude Gods Image is in man three wayes the difference betweene the Image of God in man and in Christ Christ is the Image of God three wayes hee is the Image of God as God and as man three wayes 110.111 How many wayes Christ is said to be first begotten 113 Foure words confute foure errours about the Creation 115 Diuers opinions about the meaning of the words Thrones Dominions c. ibid. All things are for Christ in diuers respects 117 The eternitie of Christ described and explained 118 How all things consist in Christ. ibid. Many Obiections about the preseruation of the righteous answered out of the 37. Psalme fol. 102. But if we would be thus preserued wee must looke to nine things noted out of that Psalme 121 The benefits that slow from Christ as Head of the Church 121 Of the Church 122.123 How Christ is the beginning 124 A three-fold primogeniture in Christ. 124 Christ was first begotten among the dead in three respects 125 Christ is first in diuers respects ibid. What it is to yeeld Christ the preheminence 126 All fulnesse is in Christ in fiue respects 127 Tenne fruits of the bloud of Christ. 132 How many wayes men sinne against Christs bloud ibid. Whether Angels be reconciled to Christ or no. 133 Wicked men are strangers in fiue respects 136 Wicked men are enemies both actiuely and passiuely and how 137 The reasons why most men minde not their misery 199 Sixe distinct things in our reconciliation by Christ. 130 Why the Church is called all things ibid. Christs body better then ours in fiue respects fol. 139. Not like ours in two things and like ours in three respects 140 How many wayes Christ doth present vs to God 141 How Christians may be said to be holy vnblameable and without fault in Gods sight in this life 142 Internall holinesse must haue seauen things in it ibid. What externall holinesse must haue in it 143 Signes of an vpright heart 143. and Meanes and Motiues By what meanes men are induced to fall away 144 How the faithfull may fall away ibid. Seauen things from which the Elect can neuer fall 145 Concerning perseuerance 1. Motiues 2. Meanes 3. Helpes ibid. How many helpes a Christian hath from the very spirit of God that is in him and from the Word 146 The priuiledges of an established and grounded heart and what wee must doe that wee
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 chearefull thankfulnesse to laud and praise God and that before the remembrance of his holinesse 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 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 or in their body or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psal. 28. ver a charge is giuen to flye from euill and doe good in which words a Saint is described by his practise Oh but what shall they get by this precisenesse Sol. They shall dwell for euer 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 Oh but wee see they are much maliced and hated disgraced and wronged in the world Sol. The Lord loueth iudgement if men right not their wrongs God will nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sinceritie shall neuer escape Gods hands Oh but wee see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Sol. Though God afflict and chastise his people as a Father his beloued Sonne yet hee forsaketh not his Saints Oh but the Saints themselues are full of great doubts whether they shall perseuer or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore 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 be 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 he euer hath a regard to this not to smite them so long as they should be driuen to turne againe to folly by folly he 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 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 When Daniel had described the greatnesse and glory of the Princes Potentates and mightie 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 here in this world in the Kingdome of grace Daniel 7.27 And if there be 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 Citizen with the Saints and of the houshold of God To conclude this may be a great refreshing to euery childe of God against all the discomforts of this present transitorie life that in that great and last and terrible day Christ will be glorified in them and made meruailous in the Saints And last of all though the Saints be here despised and trodden vnder foote iudged and condemned by men yet the time will come when the Saints shall iudge the world Oh but some one will say all the difficultie lyeth in this to know who are Saints Ans. To this end besides the foure things generally laid downe before I will for tryall alleadge two or three places of Scripture first in Deut. 33.3 When Moses had praysed the loue of God to the Iewish Nation hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him he had alwayes in his hands 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 excellencie of the Saints on earth to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though he had hopes or possession of great things in the earth yet Gods fauour was that he did most prize and spirituall things were vnto him the fayrest part of his inheritance and though hee had many crosses yet the line was sallen vnto him in a fayre place so long as hee could see grace in his heart and the God of grace to loue him freely Secondly hee could as heartily prayse God for spirituall blessings viz. Counsell Knowledge and direction out of the word 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 Obiect Oh but might not Dauid be deceiued in that signe by illusions c. Ans. Dauid giues two reasons why hee could not first 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
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 be found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips For here foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified mindes and therefore the Pharises thankes did not a whit iustifie them 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 blessings 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 prayse by doing some thing to further Gods worship or relieue the necessities of others If GOD blâ—sâ—e 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 when men attribute the glory and prayse of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is that wee 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 prayse 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 euen our enemies Fourthly if wee can be 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 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 prayses 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 prayses of themselues or of men It is fit our reioycing and prayse 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 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 hee 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 hart to pray and to haue so many large promises made to them that call vpon 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 Deprecations Requests Intercessions and Giuing of Thankes Deprecations are Prayers for helpe 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 them for whom wee pray or else it is a more set or serious imploring of Gods ayde with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to be obserued in Prayer for others in the Ephesians hee requires that they pray 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwayes To pray alwayes is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neyther was it the dutie of Paul onely to pray alwayes that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neyther will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs make as much conscience to pray daily as wee haue sence of daily wants Secondly wee are commanded to pray continually now what sence can be probably giuen of these words if that
Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
them Vers. 8. From the generall consideration of all the words I obserue First it much matters to the efficacie of the doctrine what the Ministers be he that would profit his hearers must be First able to teach Secondly hee should be beloued not a man against whom the hearts of the people had conceiued vncurable preiudice or such a one as was scandalous Thirdly hee had neede to be a fellow-seruant one that will draw vvith others Fourthly hee must consecrate his seruice to God and the Church Fiftly hee must be faithfull And lastly one that will loue his people Secondly Ministers of greater gifts or places or learning may here learne how to carry themselues towards their fellow-Ministers Paul commends Epaphras confirmes and countenances his doctrine and giues him the right hand of fellowship Which example much condemnes the haughty pride and arrogancy of many great Cleargy-men in whose eyes their brethren are despised sometime swelling against them with enuy sometimes openly pursuing them with censures especially if God blesse their labours with any good successe easily setting out with the formost to detract from their iust prayses for gifts sinceritie or paines woe and a fall will be to the great pride of Cleargy-men Thirdly the Apostle striues to winne a greater estimation to the Minister that so hee might the better fasten their respects to his Ministery to note that where the Messenger is not in credit the Message is easily neglected or contemned And therefore as men would desire good successe in the Ministery of the Word they should labour to get and retaine an honourable opinion of the Ministers And to this end consider that they are called Gods Coadiutors Ministers of the Spirit Gods Stewards Candlestickes the mouth of Christ Starres Angels and many other titles of dignitie From these words as yee also haue learned of Epaphras I obserue First that if men would be effectually wrought vpon by the word they must plant themselues vnder some setled Ministery they that heare now one and then another at one end of the quarter heare a sermon of this man and at the other end of that man haue their knowledge much like their paines Secondly he is a true member of the Church that can shew sound grace and knowledge learned of the Teachers of the Church It is neyther the account of the world nor profession of true Religion nor comming to Church demonstrates necessarily a true member of the Church but the effectuall subiection of the soule to be formed and wrought vpon by the Ministerie of the Word Thirdly it is an ordinary infirmity in the better sort of hearers that in many poynts they receiue Doctrine vpon the credit of the teachers yeelding no other reason but Epaphras taught so which should awaken affection and conscience in Ministers out of the feare of God and sound and infallible knowledge and premeditation to deliuer what they doe deliuer 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 humerous men would then be ashamed to deuise how to inlarge the dissention by coyning new exceptions and vrging of peremptory new scruples mode stand 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 this life Thirdly that to be Gods Seruant is an high dignitie it is here the speciall glory of an Apostle and was acknowledged and proclaymed 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 be 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 onely 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 sometimes to Magistrates yea sometimes to Women sometimes to a speciall calling or sort of Church-officers 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 painfull 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 he that receiueth one of them in Christs name shall not be without his reward Besides Christ saith of them that where hee is there shall his Deacon or Seruant be and his father will honour him though the world doe not 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 we may see what power these Deacons haue Mat. 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 Secondly they must follow their Master Christ in doctrine in life and in sufferings 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 So as for the daily expressing of their doctrine vpon the hearts and liues of the people their people might be their Epistle 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 To this end wee should vse wisedome and truth and meeknesse when wee speake Wisedome by preparing our selues to speake Truth to report things as they are and Meekenesse to auoid passion for anger is a great darkener Wee should also take heede of diuers sinnes in both Tables that greatly corrupt the hearers not onely in the generall but in this that they greatly darken and make muddy the vnderstanding of man As in the first Table discourses or disputes of Atheisme against the Word Religion or Ordinances of God Apologies for Idolaters or Idolatrous Religion in whole or in part the very naming of vices or Idols without disgracing or hating of them Impatiencie or murmuring against God and such like And in the second Table flattery tale-bearing false accusing rash iudgement answering of matters before they be heard are great darkeners of the vnderstanding Secondly in that Epaphras intending to complaine of them for their corruptions in opinion and worship doth here first declare their prayses and graces of Gods Spirit It shewes that it is a worthy grace to be apt to expresse others iust prayses especially when wee are to speake of their faults for that will shew that wee are free from enuie ostentation or disdaine and that wee seeke not our owne things that wee are not suspitious nor thinke euill nor reioyce in euill Loue in the spirit Loue is eyther in God or in man in God there is the personall loue of Christ the loue of the Creature the loue of man and the loue of goodnesse or good men In man there is both the loue by which hee loues God and the loue by which hee loues man I take it here it is meant of whatsoeuer loue the Spirit worketh in man Of Loue I haue spoken at large before here onely I note briefely two things in generall First the necessitie of Loue secondly the tryall of it both in the negatiue For the first If the true loue of God and Gods children be not in vs we haue not faith nor the Spirit of God for Loue is the fruit of the Spirit nor the Seale of our Election nor a pure heart or good conscience nor strength to hold out against errours And for tryall first of our loue to God Wee must know that hee loues not God that will not come to Christ for life that keepes not his Commandements that is ashamed of the crosse and profession of Christ that loues not the word so as to hide as precious treasure in his heart the instructions and comforts of the Word that is not inflamed and inwardly constrayned to an ardent desire of holy duties in that place God hath set him in that serues the lust or loue of his profit sports and carnall delights And for tryall of our loue to men hee loues not his neighbour first that cannot doe it in the Spirit that is in spirituall things and from his heart according to the direction and motions of Gods Spirit secondly that doth or worketh euill to his neighbour thirdly that wilfully will offend his brother in a thing indifferent fourthly that will not pray for his neighbour fiftly that is not prone to shew mercy Quest. But how must I loue my Neighbour Ans. As Christ loued vs and that hath foure things in it For Christ loued vs first and though wee were his inferiours and for our profit and with an euerlasting loue so should wee first wee must loue with a preuenting loue secondly wee must loue though they be meaner persons in place or gifts then we thirdly wee must loue them for their profit and good not for our owne and lastly we must loue continually and feruently Verse 9. For this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with the knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnesse THese words are the second part of the Preface wherein he sheweth that hee prayed for them which hee both generally affirmes and specially declares The generall Affirmation is in these words For this cause wee also since the day wee heard of it ceast not to pray for you The speciall Declaration is in the words that follow And to desire that yee might be fulfilled with the knowledge of his will and so forward to the end of the 11. Verse In the affirmation are three things first an Intimation of a reason for this cause secondly the Notation of time since the day wee heard of it thirdly the Matter affirmed wee cease not to pray for you In generall wee may plainely obserue that the desires of our hearts and endeauours of our liues ought not to be imployed for our owne good onely but for the good of others Wee are neyther borne nor borne againe for our selues Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children The manifestation of the spirit is giuen to euery member to profit withall Religious Loue seeketh not his owne things wee should not seeke our owne things as many doe but that which is Iesus Christs viz. that which tends to his glory and the profit of his members yea Christians should serue one another by loue hee is not of God that hath not holy affections to promote so farre as in him lyeth the good of Gods Children Herein are the Children of God and the children of the Diuell vsually knowne certainly that which any man is in Religion hee is relatiuely if not fit to serue the body then not fit to be of the body he is not a Saint that seekes not communion of Saints This may serue First to shew the misery of such as haue no inflamed desires after the good of Gods Children Secondly it may giue vs occasion to examine our selues what good the body of Christ reapes by vs. If any Christian of lesse power gifts and meanes in the world aske what good can I doe to Christians I answere if thou canst doe nothing else thou canst pray to God for them and desire their good reioyce in their prosperitie and mourne for their miseries neyther let this be thought a meane and vnprofitable seruice to the body for wee see
thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts or for temporall things onely or chiefely besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to be noted that men may be deceiued about the successe of Prayers for the decree for our succours may goe forth at the very beginning of our supplications though the knowledge of it be not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes he heareth to grant the very thing wee desire sometimes he heareth and granteth and giueth not the very things we desire but that which hee holds to be best for vs and for the distresse wee are in so hee was said to heare CHRIST Heb. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may proue vs that our faith may be the more kindled that his benefits may be more sweet when they doe come and that wee may know by the want that it is his gift when they are bestowed and that wee may be more carefull of the good vse of his graces gifts and benefits when wee haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues In this place I consider in this poynt onely two things First the kindes of prayers for others secondly the sorts of persons for whom wee must pray For the first I obserue here 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 suites vnto God as we are vehemently moued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Desires are all suites vnto God arising from the deepe sence of mans estate eyther in dangers wants or blessings and vnder this kinde may be placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are eyther Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are eyther complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sinnes or lastly Thankesgiuings for Gods mercies and blessings 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 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 â—or you as if hee knew it to be a detestable thing for a Minister to be so retchlesse or carelesse as eyther 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 that God would open their mouthes and giue them vtterance with a fitnesse to discouer the secrets and mysteries of Christ and that their Gospell may runne and grow both in efficacie and credit 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 he 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 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 implyes 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 eyther time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite or if any of them be wanting there will not be constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words Obiect But to pray without ceasing is to be tyed to vse idle repetitions for how can men be furnished and finde matter to pray so often and so much Sol. A Christian is furnished many wayes with needfull occasions of continuall prayer First hee is tyed to a daily Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of prayse and prayer Thirdly as his knowledge encreaseth by the vse of the meanes he 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 daily giues an occasion to renue his suites to God Fiftly the Creatures and his callings must be 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 remouing of
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 But a man can neuer obserue the rules of holinesse required in the word and vrged vpon men by preaching Sol. The word doth not onely 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 vvith 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 poynt and be 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 dye eternally Vers. 32.33.34.35 Thus of Contemplatiue Knowledge Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise I take it that 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 prioritie and precedencie of things in practise shee tels what must be first done and chiefely and thus shee giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing 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 paynes to come 3 That God 〈…〉 before man whether it be other men or thy selfe thus it is wisedom◠〈◊〉 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 lyeth before thee and are contrary one to another thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue 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 he may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all 7 That in duties to men wee first regard to practise the duties of the fift Commandement Secondly concerning behauiour Wisedome bindes the Heart the Tongue 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 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 3 That wee grow in Meeknesse as wee grow in knowledge and that we be wise to sobrietie desiring the knowledge onely that can profit vs 4 That wee rest not till wee be clearely resolued in Religion Gods Loue and our owne Saluation 5 That the feare of God throughout all our whole life be our chiefe treasure Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake eyther to God or men 2 That wee doe not so much as whisper against the Lords Annoynted 3 That we presume not to come neare the sacred Name of God to take it vp in vaine 4 That we censure not the iust nor iustifie and defend the wicked It is not safe for the Prince to smite with the tongue the meanest seruant of God 5 That wee answere not a matter before we heare it 6 That we iudge nothing before the time and speake euill of no man but be soft shewing all meekenesse to all men 7 That wee seeke a due season for good words Thirdly in binding the conuersation to the good behauiour she chargeth 1 That men walke exactly accurately precisely it is translated circumspectly 2 That with all delight men set their hearts to keepe Gods Commandements and doe them and by good conuersation men shew their workes 3 That men meddle with their owne businesse 4 That profit and pleasure giue place to godlinesse 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any 6 That wee feare and depart from euill before the crosse come 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 vvhiles 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 stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge 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 IN these words the end of Knowledge is at large set downe to this end wee should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the stirring vp of good fruits vnto eternall life in the saluation of our owne soules Neyther doth hee thinke it enough for those that haue by the Gospell gayned much knowledge to doe good or liue well but they must rayse their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attayned hee answeres in the end of the Verse when hee saith increasing in the knowledge of God The Doctrine out of the whole Verse is
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 me therefore hee will doe it and the Papists as willfully Christ can be present in the Sacrament therefore hee will For besides that they will neuer proue his body can lie 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 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 prayse and honour 2 Chron. 29.11 But here it is taken for the excellencie of God aboue all creatures as it may be reuealed God is more excellent then all Creatures in Trinitie of Persons in our essence in perfection of Nature in infinitenesse of beeing 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 Idaea of Vertue and in omnipotencie By reason of mans Fall and custome in sinne Gods glory is much darkened 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 especially his dreadfull and great workes 2. By the Signes of his presence 3. By the meanes of his worship 4. By the Confession of guiltie persons 5. By the Prayses of his Seruants and therefore to giue glory is translated to giue thankes 6. By Christ who is the Lord of glory the King of glory hee maketh the Glory of God as it were visible in his flesh 7. By Man 8. By the Spirit of Reuelation 9. By the Gospell But if you aske who of all men see Gods glory I answere onely the Saints in the brightnesse of it to wit such as haue the Gospell shining in their hearts c. such as acknowledging Gods threatnings turne vnto him by true repentance such as leade an holy and innocent life such as haue a true and liuely Faith Thus of the words apart Power of his Glory There are foure Reasons why the Power of God should be said to be 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 poynt hath abundant and apparant confirmation out of the old Testament in these places Psal. 145.10.13.14 Esay 42.3 Ezech. 36.24.25.26.27 Ierem. 32.40 Hos. 2.19 Out of the Gospels Mat. 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 Heb. 7.16 1 Iohn 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 terrours of Conscience losse of many gifts and want of sence of all grace Gods presence and the ioyes of his promises and Saluation Church-censures the want of many blessings sore trauell and terrours vpon their returne againe terrible buffets both of the Word and Spirit c. And therefore wee 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 prayse God himselfe is magnified of Men and Angels for his patience and forbearance 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 yea as the Captaine of our saluation he was made perfect by suffering This is the praise of the Saints which they may remember with comfort that they haue endured many and great fights of afflictions The Souldiour cannot please his Captaine vnlesse he endure hardnesse nor hee that striueth for Masteries be crowned vnlesse he toyle in the Combat nor the Husbandman reape vnlesse hee patiently endure the labour of sowing and wayte till haruest All that will liue godly must suffer the holy exercise of Christian Patience is a good signe that men are good hearers of the Word and that they practise what they heare Men are not therefore miserable because they suffer much Christians neede not to be ashamed to suffer they may be troubled on euery side yet not distressed they may be perplexed and yet not dispayre they may be persecuted and yet not forsaken they may be cast downe and yet not destroyed Patience is a vertue full of good fruits it appeaseth strife it helps away the crosse it is impatience and stubbornnesse that makes the father continue to beate his childe it fits vs for perseuerance with comfort as the Coherence shewes The patient abiding of the poore shall not perish for euer but they shall receiue at the length a crowne of life The worth of this grace appeares by the hurt of impatiencie for Impatiencie exalts folly depriues a man of the possession of his owne soule dishonours all a mans gifts and graces and all the good things hee hath before done c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse and now weares the Crowne The things wee commonly beare are nothing to that Christ and
CHRIST He loues him infinitely hee can be content hee haue any thing yea all things and therefore it should teach vs to flye to Christ for helpe and heare him And we should neuer seeke nor acknowledge any other Mediator or Aduocate seeing God is well pleased in him That in him should all fulnesse dwell Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members so the Church is the fulnesse of Christ 2. In respect of the inhabitation of the Diuine Nature in the Humane for the God-head dwels in him bodily 3. In respect of Power so all power and fulnesse of authoritie was giuen to him ouer all things in heauen and earth Fourthly in respect of merit for here is great fulnesse if we consider eyther who merited not man onely but God also or when hee merited viz. from the very moment of Conception or for whom not for himselfe but for millions of others or what hee merited viz. remission of all Sinnes Graces of all kindes Glory that will last for euer 5. In respect of Grace there is a compleatnesse of Grace in Christ not onely in respect of the grace of personall Vnion or of Office or of Adoration but in respect of habituall graces or gifts and endowments of his soule The last is here meant all fulnesse of gifts dwell in him The Vses follow First Great is the mystery of godlinesse God manifested in the Flesh iustified in the Spirit c. Secondly this is ioyfull newes to all Christs members for of his fulnes they receiue Grace for Grace Thirdly this confutes Papicolists in the opinions of their head hee cannot be a Head in whom there is not fulnesse to serue the whole body and therefore the Pope can be no head of the whole Church Lastly let the rest of Christ be glorious to our soules Hee hath the words of life whither shall wee goe from him Thus in generall This fulnesse hath increase of prayse three wayes 1 It is all fulnesse 2 It is in him 3 It dwels in him For the first there is in Christ all fulnesse both in respect of the number of Graces and in respect of the measure of them and therefore let the Christian reioyce in the Lord and in all wants of the soule seeke to him by Prayer in Faith for from him and out of his fulnesse may be had Wisedome and Sanctification Counsell and Strength Ioy and Gladnesse yea a Christian should be couetous seeing here is enough to be had and therefore should labour to be full of Knowledge and of the feare of God and of good fruits This also reproues the Iusticiaries and Sancti-colists Pharises and Saint-worshippers A fulnesse is no where to be had but in Christ and there is so much as needeth no supply from Saints or Angels It shewes also that the common Protestant serues an Idoll in stead of Christ in as much as hee gets in his relation to Christ no more Ioy Grace and Holinesse The true Christ hath all fulnesse not onely in himselfe but by influence for the good and according to the state of his Members For the second this fulnesse is in Christ and this hath matter of great weight for thereby is implyed the misery of all vnregenerate men There is no fulnesse compleatnesse sufficing felicitie wheresoeuer to be had out of Christ. And besides the Emphesis imports great comfort to the true conuert for this fulnesse is in Christ. God doth not looke to haue the members actually absolute in themselues it will serue turne that all fulnesse be in the head And in as much as the perfect blisse of a Christian is in his Christ it is well for his safetie against the malice of Sathan who now may bite the heele but cannot touch the head And from hence we must learne if we would euer gâ—t by participation and influence any grace from Christ we must by Faith and effectuall calling get into Christ. Thirdly in that he saith this Fulnesse dwels in Christ it notes the continuance of it the personall Vnion shall neuer be dissolued and therefore the habituall graces of Christ shall neuer be abolished And these Graces had need continue in him for in him rests the calling of the Elect not yet gathered and the perseuerance of the Saints The Riuers must needes be emptie if the fountaine be dry This is comfortable wee may now beseech him to helpe our vnbeliefe as well as the man in Gospell Wee may finde ioy and victory in CHRIST crucified as vvell as Paul his Grace vvill still be sufficient for vs. There dwels in him still fulnesse of wisedome to keepe vs from errour fulnesse of Grace to keepe vs from Apostacie fulnesse of Ioy to keepe vs from Despayre fulnesse of power to preserue vs against all euill men and euill Angels onely refuse not knowledge when hee offers the meanes wincke not when the Sunne shines Shut not the doore when hee knockes fight when hee giues thee Weapons and cast not away thy confidence and let no man take thy Crowne Hitherto of the plenitude in the Head Verse 20. And by him to reconcile all things to himselfe and to settle at peace through the bloud of his Crosse both the things on Earth and the things in Heauen IN these words the Redeemer is described as a Head by influence the Apostle shewes vs the good comes from Christ as our Mediator and the summe of all is that hee reconciles vs to God In this Verse there are eight things to be noted First why or the mouing cause and that is It pleased him for that must be supplyed out of the former Verse as the Copulatiue And sheweth Secondly by whom or the Instrument By him Thirdly what to reconcile Fourthly whom in generall All things Fiftly to whom or to what end viz. To himselfe Sixtly the effect making peace Seauenthly the meanes of merit By the bloud of his Crosse. Eightly what in particular viz things on earth and things in Heauen The principall poynt in the whole Verse to be obserued is that man hath then attayned the chiefe good when his soule is reconciled to GOD this is the summe of all that which Christ hath procured for his Church Blessed are the people whose God is the Lord. Others may be more rich then they but none more happy for heereby man is ioyned to the fountaine of all good and not onely hath interest in his fauour but reapeth vnspeakeable benefits by communion with his Attributes Word Workes Holinesse and Glory Our reconciliation with God giues vs a title to a better happinesse then euer Adam had it estates vs in the possession of eternitie and frees vs from immortall woe All this should encourage with all care and constancy to seeke Gods fauour and forsake our sinnes that we may be reconciled whatsoeuer it cost sparing no labour or teares till wee see
for euill workes that doth not first care to repent for euill thoughts and such like corruption in the minde There should man begin his repentance where God begins the discouery of our miserie And let vs learne to be more watchfull against the sinnes of our mindes and be more grieued for the drosse and corruption wee finde there and learne more to hate the sinnes of the minde such as are ignorance distracted seruice false opinions emptinesse of holy meditations euill dishonourable impure and vnchast thoughts against God or man pride malice frowardnesse vanitie securitie and vnbeliefe Doct. 2. There is in vnregenerate men a strange minding of sinne they imagine mischiefe they haue a spirit of fornication profound to decline deepely set they trust in their owne wayes so as many times they regard neither Gods word nor the rod nor the threatnings of God or rebukes of man neither 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 be forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate 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 enmity 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 iniquity is found worthy to be hated 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 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 A Question may be asked how it comes to passe that men haue so little sence of their misery 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 neyther doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annoynted 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 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 misery 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 Here 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 Israell a foolish Couer As for Death and Hell men are at a point 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 or they will make satisfaction the sonnes of their body shall serue for the sinnes of their soules or else the Temple of the Lord their going to Church must make God amends 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. He 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 be much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of our selues for happinesse and such meditations open a way to godly sorrow They tend to the mortification of sinne and they incline the heart of a Christian to be willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer butlight affliction And the thought of his sufferings may make vs willing to contemne the world seeing hereby wee discerne that his kingdome is not of this world Yea we 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 Eternitie 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 Virgin the Sonne of Man without Father Sonne to both Naturall Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome 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 and 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 increase with the increasing 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 honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast 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 finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he 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 yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 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 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies 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 waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do 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 fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie 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
word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgements of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol. Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his waies and to order him in all that iustice he should performe either towards God or man Ob. But might not the hearts of men be delighted with other things and mens estates made happie with other treasures Sol. No it is more to be 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 be 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 implied let them mocke on but this they shall haue they shall neuer taste of the ioies of God Fifthly Gods seruants should be 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 be mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants Againe if men haue not mourned for their sinnes no wonder though they be not comforted 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 if wee would feele this inward ioy and consolation Many also are insnared with grosse sinne whereas only the righteous sing and reioice Many want assurance and therefore no wonder though they reioice not with those vnspeakable ioyes which are companions of faith and the loue of Christ only Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full Further some through vnbeleefe resist comfort There are seuen inconueniences of an vncomfortable heart 1. 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 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 and holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2. Cor. 13.11 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 aske whom thou must especially loue I answer the Saints that is such as thou seest to striue after holinesse of life making conscience of their waies These and all these are to be loued Neither will bare affection to them serue 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 2. in things indifferent it doth not willingly offend 3. it will couer a multitude of sinnes and it will forgiue great offences vpon repentance 4. it is compassionate and liberall 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 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie 3. Men must take heed of reioicing in the euils one of another 4. Men must get more patience to suffer longer and vpon more occasion 5. Wee should with all possible care endeuour to increase in knowledge and sense of Gods loue for that inflames to the loue one of another 6. We must studie to be quiet and meddle with our owne businesse 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 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 amitie and societie 1. With such as are open enemies to the truth by Infidelitie or Idolatrie 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adulterers Vsurers c. 3. With scandalous brethren that make shewes of religion and yet are leand in conuersation 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 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 truly feare God 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
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
some foule transgression as in Dauid and Salomon or made horrible by long continuance in it Now into this euill estate some fall suddenly some by degrees commonly it begins at spirituall pride and proceeds after from the carelesse vse of the meanes to the neglect of them and from thence to a secure disregard of the inward daily corruptions of the heart ioyned with a bold presumption of some infolded mercie of God till at length they fall into some speciall sinne or wilfull relapse The effects and concomitants of this relapse and losse of stedfastnes are diuers and fearefull as 1. The ceasing of the comforts of the spirit the spirit being a sleep and in a manner quenched 2. The heart is excommunicated from the power of Gods ordinances as they may feele when they come to vse them 3. Spirituall boldnes or incouragement to come vnto God is lost with it 4. They are secretly deliuered to Satan to be whipped and buffeted with tentations many times of blasphemie or atheisme or otherwise through his spirituall wickednesse held in internall vassalage 5. Most an end the outward prouidence of God is changed towards them yea some times they are scourged with horrible crosses 6. Many times they are giuen ouer to be punished with other sinnes Yet for the morefull vnderstanding hereof it will be profitable to consider of some distinctions both of the persons and the cause and the effects For of these that fall from their stedfastnes some are sensible of it some are insensible Those â—hat haue their hearts wakened after this losse doe vsually feele a strong conflict of terrors the conscience being wearied with the tortures that their wounded spirit is tormented withall vnder the sense of Gods fierce anger and in many of these their terror is renued vpon euery crosse yea almost at euery word of God so doth the conceit of Gods fighting against them preuaile with them Now in the insensible the speciall effect is a spirituall slumber or lethargie with the rest of the ill effects before in common propounded Secondly a distinction must be made of the cause for the sinne is sometimes secret sometimes open now the consequents or fruits of open falling by open sinne is diuers vsually the fall thereof is great it makes a wonderfull noyse in the Church besides it wounds the hearts of Gods children and breeds exceeding great distaste in them Further their falls makes them wonderfull vile before the world the mouth of euery beast will be open to raile against them wicked men will keep the assise for them yea the banks of blasphemie in wicked men will be broken downe so as they will with full mouth speake euill of the good way of God besides it cannot be auoided but many will bee defiled by it and wonderfully fired and confirmed in sinning Againe we must distinguish of effects or consequents for some are ordinarie some extraordinarie for sometimes besides the ordinarie euents the Lord scourgeth those falls with satanicall molestations either of their persons or houses yea sometimes they are smitten with death 1. Quest. But doe all these come alwaies for sinne Answ. Not alwaies but where sinne is presumptuous they doe 2. Quest. But doe all these things befall all such as fall into presumptuous sinne Answ The iudgments of God are like a great depth and he afflicts how he will but these are his rods he may vse all of them or any of them as pleaseth him 3. Quest. But are these things found in those that loose their stedfastnes by the violence of crosses Answ Though many of them are when the crosse hath a mixture with any speciall impatiencie as in Iobs case yet properly they are rods for presumptuous sinnes Obiect But is it not better may some say to continue as we are then to acknowledge and make profession and be in this danger to fall into so euill an estate Soint Is it best to liue and die a begger because some one great heire through his owne default hath ruined for a time his house Or is the condition of a begger better then a Prince because Nabuchadnetzar was seuen yeers like a beast 4. Q. But if his losses be thus many and miserable is there any thing left in him Answ. There is 1. His seede abides in him the holy seede of the word can neuer be rooted out of him wholy 2. He hath faith though it bee in a trance 3. Grace is aliue in him though hee bee in the state of a palsie man or as one that hath a dead palsie and yet is aliue 4. Hee hath the spirit of God in him but he is locked vp and taken prisoner Now for the remedies of this losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods feirce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to be contented God should wash them throughly though it were with many crosses And further they must be reuenged of their owne flesh by streitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull careful of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with al thankfulnes to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwaies Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the elect which in this life is incureable Of this I can say little because the Scripture is in this point exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can
Quest. But what is there in Christ which distinctly causeth this resurrection in the Christian or plucketh vp his heart to the care of holy graces or duties Answ. 1. The vertue of Christ. 2. The spirit of Christ. 3. The example of Christ. 4. The intercession of Christ. 5. The louing inuitations and allurements of Christ. And 6. The resurrection of Christ. And lastly the second comming of Christ is like a loadstone to plucke vp the desires and affections of Christians vnto the studie of heauenly things Thus of the Doctrine of the Christians resurrection 1. Hence may presumptuous secure wilfull sinners gather secret terror and anguish where is thy spirituall buriall in this life where is the first resurrection It is most certaine if this worke this strange worke bee not wrought in thee thou art in the power of the second death without God without Christ without hope And here thou maist see the vanitie of all thy shifts for dost thou say thou seest no such wretchednesse in thy sinnefull course why this doctrine tels thou art dead whiles thou liuest and how canst thou discerne thine owne wretchednesse dost thou thinke that this will serue thy turne that thou intendest to mend hereafter consider what is here implied the worke of true amendment is a true but spirituall resurrection T is then like that resurrection that shall be of our bodies and thou knowest when God shall raise our bodies at the last day when the trump shall blow it will bee a sillie pretence to say Oh let me alone now I will rise hereafter So is it with thee the trumpet of grace now bloweth Christ is now comming in the spirit the dead in sinne must now be raised Christs voice still reacheth vnto thee now if thou confirme thy selfe in that spirituall graue of sinne dost thou thinke thou hast reason to beleeue that Christ will tary thy leasure and to put off till thou appoint the time 2. Here is singular comfort for such of Gods children as are afflicted in spirit especially about the greatnesse of the power of sinne and the difficulties of well doing they should here consider not onely that it is Christs worke to make them holy but that he is pleased to resemble it to the resurrection of the bodie and can it be a harder thing to put downe thy sinne or to quicken thee in all well doing then to raise thy bodie out of the dust of the earth Neither ought their terrors to amaze them for it is Christs manner to bring vs downe to the graue that he may raise vs vp the feare of hell now afflicteth thee that thou maist not be hurt hereafter Besides sinne doth so cleaue to vs that it will almost kill vs before we kill it Obiect But I do not see either the graces or duties mentioned to be wrought in this resurrection Answ. 1. There may be grace though thou see it not 2. If one sauing grace be in a mans heart it is a signe the rest be there though not so easily discerned 3. The spirituall age of a Christian must be distinguished thou must not think that the graces of Gods spirit or the power of holy duties will appeare so freshly or so strongly in thee whiles thou art but an infant in grace as they will do when thou commest to be of riper yeares Lastly thy indeuour in Christ and desire is accepted and taken for the deede what graces thou vnfeinedly desirest and constantly vsest the meanes to attaine thou hast so the sinne thou striuest against thou hast not Thus of these effects as they are in themselues now as they are in their signe which is here called baptisme By baptisme Baptisme is a holy memoriall of Christ baptised in the seas of Gods wrath for vs. It is a badge of distinction from vnbeleeuers It is a certaine initiating rite by which we enter into the visible Church It is a seale of the righteousnes of faith It is a signe to teach vs by representation both our deliuerance and sanctification Quest. But what hath baptisme to doe here with our mortification and viuification or spirituall buriall and resurrection Answ. Baptisme standes in a threefold relation or respect vnto them 1. In signification baptisme doth represent them vnto vs setting out our dying to sinne and rising to newnesse of life 2. By seale for baptisme is a seale of Gods couenant assuring vs that in Christ we shall be buried to our sinnes and raised vp with him 3. It is a band it ties vs to the desires and indeuours after the beginning and finishing of these There are many other benefites signified and assured vnto vs by baptisme then these here mentioned for baptisme doth signifie and seale vnto vs 1. Our deliuerance from the seas of Gods wrath 2. The resurrection of our bodies 3. Our communion with the whole Trinitie 4. Our adoption 5. Our communion with the Saints 6. Remission of all sinnes Baptisme is auaileable for these respects when we amend our liues and confesse our sinnes and gladly receiue the word and lay hold vpon the promises of grace especially when the conscience maketh request vnto God for the application and fruition of the things signified by baptisme Hitherto of the effects The causes follow 1. Faith 2. The operation of God 3. Christs resurrection Through the faith of the operation of God The faith that is mightie through God to make baptisme effectuall and to raise vs vp after the buriall of sinne is neither historicall nor temporary nor of miracles but that which is in scriptures called the faith of Gods elect and by Diuines iustifying faith Nor is it ynough to bring hither the perswasion of Gods mercy in Christ which is the first and chiefe act of iustifying faith but we must beleeue the power of God in the particular successe of the meanes for effecting both of mortification and viuification which as I suppose is here meant where he calleth it the faith of the operation of God Quest. But shew vs how faith hath to doe in baptisme or in sanctification Answ. In baptisme faith is needfull not only the faith of explication but also the faith of appllication for wee are bound not only to beleeue that those things there shadowed out are so as they import but that also they are fulfilled not only to the faithfull in generall but to my owne soule in particular And for sanctification faith must needs be of great vse for without faith nothing we do can please God And by faith Christ liues in vs It quencheth the sierie darts of the Deuill It lightneth our darkenesse It purifieth the heart It ouercomes the world It breedes ioy and consolation And loue to Gods children It maketh the Scripture auaileable to saluation And lastly our praiers to be such as God cannot denie Quest. How may we
in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and pierce thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to be the signe of their death in sinne as if he would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne here called flesh is a spirituall kinde of disease gall leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this be not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. The guiltines of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That we haue no fellowship in the communion of Saints 4. That we haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law The vses follow First from hence wee may informe our selues in diuers things as first we may see why the faire works of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and be no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men be so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the bodie as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except we be borne againe we can neuer enter into the kingdom of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses we must not cry out of our ill fortune or of ill companie or of the deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh with the lusts thereof condemning our selues by a daily verdict and sentence as we are men according to the flesh so suffering in the flesh that we may cease from sinne yea we should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delaies of the flesh yea and to this end we should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath he quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse here described 1. In their quickning 2. In their forgiuenes We are quickned two waies 1. In Christ. 2. In ourselues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three waies 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3. Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he here speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God the life of grace the life of Iesus the life of immortalitie It is begotten in vs by the whole Trinitie the Father calleth vp these generations the Sonne giueth this life so doth the Spirit quicken also The meanes by which we are quickned is ordinarily only the word and that preached also which is therefore called the word of life Psal. 19.8 1. Pet. 1.22 Phil. 2.15 Ioh. 5. The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede the called of Iesus the children of the most high the brood of immortalitie they that follow Christ in the regeneration and the heires of eternall life Many are the singular prerogatiues of such as are conuerted
opinions to tye mens consciences withall Aduancing himselfe The word signifieth to take possession and to goe proudly and to search hidden things with deep insight as it is here applied it may note in their sin three things 1. A deep insight or out-reaching into a thing beyond ordinarie knowledge 2. A mightie approbation or very possesâ—ing of a mans selfe in a peculiar content arising from his owne inuention 3. An externall aduancing or vaine glorious priding of a mans selfe in hiâ— fancie There is a strange corruption in the nature of all sorts of men a secret inclination to deuises and reaches both in opinion and life the scripture giues warning of the doctrines of men of opposition of science of the deepnesse of Satan of transformation in euill Ministers into Ministers of light c. And thus are men in their practice though they commit the same foule euils they condemne in others yet they haue such deuises with which they please themselues that they are called counsells and they are said to seeke deepe to hide their counsells c. They haue their turning of deuises Euery man almost thinks he hath some conceit which others haue not c. such as these Either they may doe it though others might not or the manner is different or the issues will not be alike or he will repent at such a time when he hath tried so farre or he will make amends or it shall not be knowne or God is mercifull or his fault is not so great as others or the Scripture doth not condemne it in expresse words These and such like conceits in themselues are dull and sillie But where the loue of sinne hath warmed the heart and the deuill hath put life into them it is incredible to conceiue how miserably pertinacious men will shew themselues to be and so do men approue of their owne deuices that vsually there is no error or sinne so vile but men can blesse themselues against any terror or threatning and if men finde their deuises to haue any entertainment they will aduance themselues wonderfully and not only swell in great thoughts of themselues but outwardly vaine-glory will ouerspread their cariage words and actions The consideration hereof should teach vs to trust more in God and lesse in men and to labour for plainenesse of heart and simplicitie and to long to heare God speake and shew vs the secrets of his wisdome and to suspect our selues when we feele a selfe-liking or an inclination to boast of our deuice especially we should pray that the Lord would keep vs from desire of vaine-glory t and accordingly we should endeuour to doe nothing through strife or vaine-glory u but rather set our glory and boasting in knowing God * and in the crosse of Christ x and in the hope of the glory of the sonnes of God y daily examining our selues and prouing our owne works lest we thinke our selues something when we are nothing z Thus of their ignorance Râ—shly puffed vp These words are a taxation of their swelling pride described 1. by the nature of it puffed vp 2. by the effect in vaine or rashly 3. by the cause in the minde of their flesh Puffed vp What is pride but a winde a winde to fill and a winde to torment Men may be spiritually swelled both in life and opinion There is a swelling for abundance of riches a there is a swelling behauiour in mens cariages b there is a swelling in sinne but here is a swelling for opinionsc. Oh that wee could learne to abhor pride and swelling by considering how much the Lord abhors it as many Scriptures shew Prou. 8.13 16.5.19 Iob 40.6 Hab. 2.5 Mal. 4.1 and many such like Oh that wee could be in loue with a meeke and quiet spirit in the hid man of the heart But let vs obserue the effects of pride Rashly The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies either rashly or in vaine Sure it is a great fault to be rash light sudden in opinion or practise It is a great fault to be rash in reprouing in praising in dispraising or taking or mistaking doctrine in iudging or censuring and we should pray that the Lord would giues vs astayed spirit and a minde not easily hurried into distemper If we read it in vaine it notes fitly that pride alwaies is in vaine In vaine I say First In respect of God who resisteth it Iam. 4.7 Luk. 1.51 Secondly In respect of other men who will not regard it Prouerb 11.2 Psalm 101.5 Thirdly In respect of themselues who inherit nothing by it but follie Prou 14.18 1. Tim. 6.4 Our hearts desire then should be that the Lord would hide our pride and mortifie our naturall corruption herein In the minde of the flesh Here he shewes whence all this stuffe and swelling comes it came from the minde of the flesh euen from the fairest part of the soule The minde of the flesh is that acumen that sharpnes of wit that perspicacie that is in men and so we may see that wit sharpnes of vnderstanding carnall reason is in vaine whatsoeuer men sauour of themselues a meere puffe of winde a very vanitie whether it be in opinion or in life the very wisdome of the flesh is enmitie with God our owne very minds are so defiled and corrupt Which should teach vs to gird vp the loynes of our mindes and restraine that selfe-conceit might arise from the pride of our owne mindes or carnall reason we should as the Apostle shewes become fooles that we might be truly wise Againe it should teach vs not to rest vpon the wisdom of men nor to thinke of any aboue what is written or be puffed vp one against another e Thus of the third thing VERS 19. And not holding the head whereof all the bodie furnished and knit together by ioynts and bands increaseth with the increase of God These words note the fourth thing viz. their danger they did it not only hypocritically and ignorantly and proudly but also dangerously Their danger is both laid downe and amplified in this verse it is laid downe in these words not holding the head and amplified by a digression into the praises of the mysticall bodie of Iesus Christ for the vnion and increase thereof Not holding the head These words shew that they that beleeue and practise such things are themselues out of Christ and by this kinde of worship they draw men from Christ. Foure things may from hence be obserued 1. That Angell-worship razeth the foundation so that the Churches that practise it fall from Christ and are not the true Churches of Christ and this euidently proues the Church of Rome to be no true Church because besides many other here heresies and idolatries they maintaine the worshipping of Saints and Angells 2. That hypocrisie ignorance and pride are inseparable companions of apostacie from Christ. 3. That there is a difference between sinne and
office to be Prophets Kings and Priests vnto God 11. Vniuersall grace not in respect of persons that it reacheth to all the members onely but in respect of parts that hee being the fulnesse that filleth all in all things 12. Sympathie in all miseries 13. The sanctification of all occurrents in life or death 14. Theresurrection of the body both for matter and prioritie Lastly the opening of heauen a lease whereof is granted and sealed and earnest giuen in this life Thus of vnion with Christ. From their knitting with Christians also arise excellent aduantages and prerogatiues for hereby they haue right to the externall priuiledges of Sion they stand in relation to all Saints they receiue the benefit of the praiers of the whole body and from the knowne Saints they haue the light of example fellowship in the Gospell outward blessings for their sakes assistance in the fight against the world simpathie in afflictions the profit of spirituall mercie counsell consolation admonition c. and lastly a part in their lot By ioyntes and bondes The meaning is that Gods seruants are tied together by as neere certaine and sure meanes as any member in the body can bee ioyned to the rest by ioynts and bands We are tied to Christ both by his spirit and by faith and hope and holy desires we are tied to the Church in one spirit in one head in the freedome and vse of his ordinances the word and sacraments in affection in subordination of callings and in the couenant of grace and in the same lot of inheritance The vses of all follow First if we be thus tied to Christ by ioints and bands then they are to be reproued that like it so well to bee still chained in the bonds of iniquitie and seeke not this holy vnion let them take heede they be not reserued vnto euerlasting bonds But especially the meditation hereof should worke in vs a hatred of fornication and that filthie coupling with an harlot and we should take heede of offending wounding or wronging the brethren for thereby men sinne against Christ himselfe to whom they are vnited and it should seperate vs from sinners and cause vs to striue to shew our selues new creatures and to seeke those thinges that are aboue where our head and sauiour is Here also is great comfort for our vnion with Christ may assure vs that we shall not be destitute of any heauenly gift needfull for this life or the appearing of Christ for present sanctification or future preseruation for God is faithfull who hath called vs to this fellowship with his sonne And seeing we are tied with such ioints and bands who shall seperate vs from the loue of Christ Againe are we vnited to Christians and knit together as fellow members then we should be faithfull in the vse of our owne gifts and diligent in our callings for the common good to all weldoing to doe it with loue sinceritie and brotherly affection yeelding honor to the places and gifts of others with all vprightnes diligence and respect of Gods glorie with hope patience praier with mercie Sympathie and humilitie Thus of vnion ornament followes Furnished The Church is furnished with vnsearchable riches with all sorts of spirituall blessings in heauenly things she is cleansed by the bloud of Christ Christ is her wisedome righteousnesse and sanctification and redemption she is not destitute of any heauenly gift and this he tooke order for when he ascended on high and led captiuitie captiue Oh then that the loue of Christ could constraine vs and that the spirit of Christ would inlighten vs to see the riches of our calling and the glorious inheritance of the Saints Thus of ornament growth followeth Increasing with the increase of God Growth is a maruellous glorie to Christians The body of Christ groweth 1. In the number of parts or members men being added daily to the Church 2. In the powerfull vse of the meanes of saluation 3. In grace as knowledge and the like 4. In practise of holy duties 5. In the strength of Christ There are many lets of the growth of grace and holinesse in Christians some are secret some open the secret are 1. Want of the true grace 2. A profession aduanced for ill ends inward hipocrisie 3. Errors and wicked opinions either concerning the doctrine of godlinesse or the practise of it 4. Want of knowledge how to performe holy duties and faith to beleeue Gods acceptation 5. Strong affections 6. Spirituall pride 7. Loue of ease or loathnesse to endure either the labour or the trouble of the power of godlinesse 8. Want of internall order in digesting the comforts or directions of God and vnsettlednesse in assurance And lastly some secret corruptions which they fauor and will not forgo The open and externall lets are 1. Want of publicke powerfull meanes 2. Discord with the members of Christ 3. Neglect of priuate meanes 4. Want of order of life 5. Vnfaithfulnesse in other bonds 6. Secret detractors and backbiters 7. Vngodly companie 8. Liuing without a particular calling or not diligently in it 9. Worldlinesse as in Demas Lastly resisting of counsell and admonition There are diuers motiues euen in this text which may perswade vs to striue after increase 1. It will be a signe thou art farre from fundamentall errors in opinion or worship and from pride and hipocrisie 2. Thou shouldest do it for thine heads sake dishonor not thine head by thy not increasing 3. Increase for the good and glory of the body Lastly it is the increasing of God and so it is foure waies 1. In respect of kinde it is not a thriuing in estate or temporall things but in the things of God 2. As he is the efficient cause of it God only is the author of all holy increase 3. In regard of the worth of the matter it is a diuine thing to increase 4. In respect of the end it tends to Gods glorie That we may increase we must looke to three things 1. That wee often purge our hearts by godlie sorrow and humiliation for our sinnes 2. That we loue brotherly fellowship 3. That we willingly resigne our selues to the ministry of the gospell to be subiect and obey it in all things And thus farre of the conclusion against Philosophie the last branch of the conclusion followes VERS 20. Wherefore if we be dead with Christ from the ordinances of the world why as though ye liued in the world are ye burthened with traditions 21. As touch not taste not handle not 22. Which all perish with the vsing and are after the commandements and doctrines of men 23. Which things indeed haue a shew of wisdome in voluntarie religion and humblenes of minde and not sparing the bodie which are things of no value sith they
conscience of And first in the heart there is inward fretting and that passion that discouers it selfe by outward signes and that inueterate anger called malice these you must make conscience of Besides in the tongue there are three vices you must also auoide viz. cursed speaking filthie speaking and lying There are three weightie considerations should moue you thereunto First when you repent of sin you professe to put off the old man and his workes this old man is the old Tempter of your natures and his workes are such as these sore-mentioned passions and distempers in the tongue Secondly you are now in the state of grace you are new men and therefore must not liue after the old manner you are renewed in knowledge to discerne these things to be euill and therefore ought to shew it in your practice and you are renewed after the Image of CHRIST now there was no guile found in his mouth nor any of these wretched perturbations in his heart and therefore how sutable soeuer they be to the harmony of the most men yet for that reason you must keepe your selues farre from them Thirdly GOD is vnpartially righteous and iust if men will not be reformed of those old corruptions he cares not for them though they were Iewes circumcised free and contrariwise if men striue after that holinesse they see in CHRIST and mortifie these corruptions that abound in the world â—he will accept them though they were Graecians Scythians bounden Thus of the second maine thing needfull to holy life viz. the mortification of vices and iniuries The third thing you must be carefull of is the exercise of holy graces and duties and here I shall put you in minde of three things the matter the meanes and the end For the first there are nine graces should principally be remembred in your practise and that you may be quickned thereunto be much in the meditation of three things 1. GODS election 2. Your owne sanctification 3. The loue of GOD to you The graces are 1. Tendernesse in all sorts of iniuries 2. Curtesie 3. True and hearty humility and lowlinesse 4. Quietnesse and meeknesse and tranquillity of heart 5. Long suffering in respect of crosses 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 and though they haue done vs great wrong so as we forget aswel as forgiue But seuenthly aboue all other be sure you cloath 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 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 indiscreetlie 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 do 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 do it with attention and vnderstanding Thirdly respect GODS glory in it and his holie presence Lastly be carefull of the end of all your actions 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 praiers Thus I haue breifly laide 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 beginne 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 stends 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 inioines 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 two much indulgence but also by prouoking them and that not only 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 least they be discouraged either from loue of weldoing 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 only ouer your flesh not ouer your consciences but in your obedience see to it it be in all things that concern the subiection of the outward man But let not your seruice be onely when your Masters looke on or fitted only 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
good to get into our heads a catalogue of some of our chiefest corruptions that if we be suddainly tempted to anger we might presently thinke of those sinnes and spend our zeale vpon them Sixtly we should consider him that prouokes vs to anger That he is the instrument of God to trie our patience and that if he doe it wilfully it is a brand of his folly Lastly the meditation of the passion of Christ is an excellent remedy to kill anger and to crucifie it And thus of anger in ourselues Now the remedies for anger in others are such as these First silence Vnto many natures to answer againe is to put fewell to the fire For anger is fire and words are fuell Secondly if thy silence will be interpreted to be sullennesse or contempt for some thinke they are despised if they be not answered then the next remedy is a soft answer And thirdly it seems that a gift in secret is good to pacifie anger For so Salomon thinkes Prou. 21.14 But fourthly if this will not serue then it is good to giue place to it I meane to goe away from the angry person till his anger be ouer But especially take heed that thou prouoke not anger for the forcing of wrath bringeth out strife as the churning of milke bringeth forth butter and the wringing of the nose bringeth forth bloud The vse of all this may be to humble euery one of vs. We may lay our hands vpon our mouths and repent of our foolishnesse in our passions And we should for hereafter be carefull in all companies but especially in our families to auoide the customary sinnes of passion Peeuishnesse and this daily fretting and chasing is a cause of much sinne and disorder and a notable let of piety and an extreame affliction to others that are troubled with it It is better dwell in the corner of a house top then with a brawling woman in a wide house For a continuall dropping in a rainy day and a contentious woman are alike Thus of anger and wrath Malice followeth Malice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diuersly taken Somtimes for euill of punishment or griefe for crosses Sometimes for wickednesse in generall or the euill habit opposed to vertue Sometimes for malice or hatred And so it is taken Rom. 1.29 1. Cor. 5.8 and so it is to be taken here And this malice is nothing else but anger inueterate Malice hath diuerse degrees For it begins in the base estimation and loathing of the heart and then it proceeds to a desire that plods and waites for euery opportunity of reuenge And so it is grudge Afterwards it becomes open and shewes it selfe by inflation which is when a man goes so as he thinkes his neighbour not worthy to be looked vpon Secondly by strife and contention suits and brawles Thirdly by bitternesse and gaule in censuring and iudging and lastly by wilfulnesse and a resolution not to be intreated Againe malice is varied by the persons in whom it is There is publike malice and priuat malice publike malice is in publike estates and is shewed by factions and diuisions priuate malice is varied by the obiects for there is a malice in wicked men against Gods seruants Thus they haue hated them that rebuke in the gate Thus all the members of Christ are hated of the world and this hatred of goodnesse is exceeding ill interpreted of the Lord he accounts it as manslaughter and will accordingly iudge it There is also domesticall malice between husband and wife brethren and sisters seruants and masters c. This domesticall grudge or malice is exceeding hatefull to God and hurtfull to the familie besides it is desperate for a brother offended is harder to winne then a strong castle and the Lord hates all that haue any hand in it for he that soweth discord among brethren is one of the six things the Lord hates There is also malice abroad between man and man in controuersing and that kinde of malice is principally heere mentioned now this kinde of malice is not alwaies open and professed for he that hateth as the Wiseman saith many times dissembleth with his lips and layeth vp deceit within him there may be seauen abominations in his heart though he speake faire and in another place he saith hatred may be hidden with lying lips but of what kinde soeuer it be it is exceeding naught and to be auoyded Now concerning this sinne I further propound two things first reasons 2. remedies against it and then I will touch some vse of all And the first reason may be taken from the vile nature of it It is a vice so transcendent that it passeth other vices it hath been vsually said that to be angry is humane but to perseuere in anger which is this malice is deuilish and therefore it is reckoned in the first of the Romanes amongst the monstrous sinnes which the monstrous Gentiles fell into besides to hate and be hatefull is a dangerous signe of vnregeneracie euen that a man was neuer truly conuerted for he that saith he is in the light and hateth his brother is in darknesse euen till now Thirdly it is worthy to be repented of and carefully shunned euen for the ill effects of it for it is like leauen it will sowre and spoyle whatsoeuer praise-worthy qualities were in a man before and it is a great lett both to the word and prayer and thence it is that the Apostle Peter exhorts that if wee would grow by the word in affection and practise wee must then lay aside all malice and enuy and the Apostle Iames shewes in his 4th chapter that many desire and aske and haue not and hee implies that among other things their warring and fighting and iangling contentions were the cause of it But our Sauiour Christ is expresly plaine that if mens stomacks be so big they will not forgiue the Lord will not forgiue them though they be neuer so importunate and besides men that in their passionate grudges are so hasty to strife are many times brought to those straits in the end that they know not what to doe when they are put to shame by their aduersaries Further Salomon obserues that men that thinke to hide their grudge and hatred haue their wickednesse many times shewed before the whole congregation and they that dig pits in their spight for others by the iust prouidence fall into the same themselues Few malitious persons prosper he that by his malice is caried into contention knowes not what hee doth for he is as he that letteth out the water a whole floud of mischiefe may breake in vpon him that he dreames not of for he that hateth his brother as Saint Iohn saith walketh in darknesse and knowes not whether he goeth for the darknesse of malice hath blinded his eyes Finally let such as will
so it is cursed speaking and a kinde of blasphemie to repine at Gods works to reproch Gods sabothes or messengers or his word Also there is a cursed speakinge which is against righteousnesse in the second table and thus it is cursed speaking When Subiects curse the king When Masters threaten their seruants When Parents prouoke their children When Husbands are bitter to their wiues When wiues braule and chide with their Husbandes When great men lord it ouer the poore 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 It is cursed speaking to mocke and scorne it is cursed speaking to iudge and censure it is cursed speaking to slaunder and disgrace it is cursed speaking to be euer complayning 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 peirce others with a sworde 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 razar and to arrowes and the like besides the hurt â—t doth to thy selfe for if thou bite and deuoure take heede thou be not deuoured And it is just with God thou shouldest be iudged and censured that accusâ—omes thy selâ—◠〈◊〉 iudge and censure And though thou speake euill neuer so secretly yeâ—â—od 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 And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst men so as all men are wearie of them and shunne them Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word 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 lippes 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 lippes 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 â—rooked and peruerse people Q. But what are the remedies of cursed speakâ—ng Answ. If we haue sinned through bitternesse we should obserue two rules 1. Let thy owne words greiue thee that is labour by praier and godly sorrow to beate downe the power of thy peruersenesse without defending excusing or extenuating of thy frowardnesse 2. Keepe thy heart with all diligence 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. But they will raile and reuile without a cause Answ. Then obserue these rules 1. Betake thy selfe to praier so did Dauid 2. It is good oft-times to bee as a dumbe man that heareth not 3. Be sure thou be carefull thou wrong not the names of others else though thou bee innocent in the thinges imputed yet thou art iustly scourged with the like euill 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may I adde also Salomons rule namely with an angrie countenance to driue away a backbiting biting tongue For that is many times the bellowes to kindle the fier of bitternesse and fierce speaking Filthie speaking This is another of the wretched vices of the tongue to be with all care and conscience auoided by a Christian. And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously diswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all thinges we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacitie giuen to God but neuer filthie speaking or any the least glimpse of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not as hatred as this filth of wordes must needes be 3. It is a shame and vncomelinesse and dishonor to a Christian. 4. If any would obiect it is but a small matter the Apostle would soone answere men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darkenes and it is a worke of darkenesse to speake filthily aswell as to do filthily 6. If wee be children of the light we should shew it by our fearefulnesse to speake or do any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnesse 7. Men are in some degree of a lethargie that vse this sinne 8. A Christian ought to walke exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And this of the second vice of the tongue Vers. 9. Lie not one to another seeing that yee haue put of the old man with his workes Lie not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or
Gods Image first that Image of God in man and the Image of God in Christ differs in two things 1. Christ was the substantiall Image of the father as hee was God and we are his Image but by similitude 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides Againe it differs from the Image of God in Angels in three respects 1. Because they excell in nature for they are wholy spirituall and in action they performe Gods will with greater glory and power 2. They are free from all humane necessities euer since their creation 3. They enioy the vision of glory in the presence of glory in heauen in a manner peculiar to their place and natures Now for the differences of the image of God in man according to the different estates of man we must know the image of God according to the threefold estate of man is likewise threefold 1. there is the image of nature which Adam had 2. the Image of grace which the Saints now haue and thirdly the Image of glory which the blessed haue in heauen The Image of God in Adam had distinct specialties Adam was a perfect Diuine and a perfect Philosopher euen in an instant he knew the nature of all things in the instant of his creation which now is attained vnto with extreame labour and singular weaknesse 2. he had an immortall nature free from infirmities diseases death 3. he should haue propagated an immortall seed after the image of God whereas now grace will not be propagated 4. his obedience was charged with the obseruation of the tree of life and of good and euill 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 freedom like the Angels from all terrene necessities 2. an vtter abolishing of the sinfull flesh and of the very naturall disposition to dye 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 honor to be like god t 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 keep them with all diligence 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 liberty 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 stead thereof with so much care fashion themselues after this world or after the lusts of their owne and old Ignorance or after the wills and humors of men 3. how are wee bound vnto god for this vnsearcheable 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 we must vnderstand that to say man is the Image of God and man is after the Image of God is not all one for man is said to be the Image of God because hee is truely so and he 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 wayes created first in respect of being and so God created him 2. in respect of new being and so Christ created him 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 susteined the person of all mankinde else how could we be said to be 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 think God must needs saue them because he made theÌ„ 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 repenâ—ance 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 and to create the fruit of the lips to be peace and to create vpon euery place of Mount Sion and vpon the assemblies thereof a cloud and smoake by day and the shining of a flaming fire by night that vpon all the glory may be a defence and to create light and deliuerance out of afflictions Besides the doctrine of the creation teacheth vs the feare of that dreadful maiestie that was able to worke so wonderfully and it inforceth humilitie by shewing that wee 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
is the principall meanes not onely to make vs religious and holie in our behauiour towards God but also to make vs righteous iust and amiable in our carriage towards men It is the Word that makes vs 1. New creatures 2. Humble 3. Meeke Psalm 45.4 where it is called the word of meekenesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to for beare and forgiue 6. Louing able to expresse in carriage the affections and duties of loue 7. Peaceable Esai 2. 2.4 The word shall iudge all strife so as men shall not onely lay aside the effects and meanes of contention and hostility but become by the power of the worde willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubornly rebel against the Word either refusing to heare it or hardning their heart against the working of it And secondly if wee finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren wee should come to the word and to Christs Ministers for there wee may finde helpe if we will be aduised and if our seruant and children in their carriage be disordered we should bring them to Gods house that there they may bee framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall Secondly of one part of the word which is the Psalmes Concerning the word in generall heere is to be considered First the Author of it Word of Christ. Secondly the manner of entertainement of the word Let it dwell in you plenteously in all wisdome Thirdly the end or vse of it should bee put too First to teach in what we know not Secondly to admonish in what we doe not Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is taken sometimes for Christ himselfe Iohn 1.1 And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching Act. 20.7 and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare that our hearts should be stored with riches of that kinde Sometimes for memorable sayings Act. 2.22 20.35 1 Tim. 4.9 2 Tim. 2.11 1 Titus 3.6 Heb. 7.28 Rom. 13.9 And so it is true that a Christian should be so familiarlie acquainted with Scriptures that all the memorable sayings in them should be ready in their memories But to come neerer by the word of Christ some vnderstand the counsels and exhortations of Christ concerning the contemning of the world to the intent to deuote our selues to the contemplation of heauenly things Some vnderstand the promises in Scripture concerning Christ or to be had in him Some vnderstand that part of the Scripture which Chist by his owne mouth vttered It is true that in euery of these a Christian should bee exceeding rich But I take it that all these senses are too straite and narrow for this place By the word of Chirst therfore I vnderstand the whole word of God contained in both the old and new Testament And this is said to be the word of Christ foure waies First as Christ is the subiect of it the summe of the word is Christ. Secondly as it is the proper inheritance and riches of the body of Christ the dowrie he hath bestowed vpon his Church Thirdly as he is the conseruing cause of it Fourthly as he is the Author of it and so I take it heere principally to be meant Christ is the Author of the word First in respect of inspiration Secondly in respect of Commission to his Ambassadors he doth not onely indite the Ambassage but giues Commission to the Ambassadors Thirdly in respect of confirmation externally by the signes that follow it and internallie by the seale of the spirit Fourthly in respect of personall promulgation of it in that in the old Testament in humane shape hee appeared to declare it to Adam Abraham Iacob and the Patriarkes and also by visions to the Prophets and in the new Testament by incarnation taking truely our nature did by liuely voice in his owne person preach the Gospell to men Fifthly in respect of energie or the power and efficacie of the word which wholly depends vpon Christ and is shewed by the growing of the word notwithstanding all oppositions and that it cannot be bound though the Ministers of it suffer and in the difference of power betweene Christs Ministers and hirelings yea hence it is so liuely and mighty in operation that it discernes and discouers the verie secrets of men and telles tales of the hearers The vse is either more generall or more speciall more generall either for information to satisfie vs concerning the hard sayings in Scripture and the experience of the truth of that Iohn 8.43 viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie and secret excellencie of the word and the spirituall nature of it as the word of Christ remoued from the sense of the carnall reason and fleshly affections of vnregenerate men And also this serues for instruction and that either negatiuely or affirmatiuely Negatiuely the vse is therefore take heede of sinning against the word of Christ and as men sinne against the Word many waies so principally sixe waies First by contemning of it Secondly by betraying it to Satan letting him steale it out of our hearts Thirdly by choaking it with cares and lusts Fourthly by making it of none effect by Traditions Fiftly by a proud challenging of the knowledge of it to our selues Sixtly by being ashamed of our obedience or profession of the words of Christ when we are amongst sinfull and wicked men Affirmatiuely it may teach vs foure things 1 To receiue the word of God with all humility and meekenesse 2 To receiue it with faith 3 To glorifie the word of God which we doe First when we ascribe the praise not to men but to Christ. Secondly when we esteeme it more then the wordes of the greatest men 4 To be carefull of our carriage and practise that
things to glorifie God for this is right thanking of God when men do not onely praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorifie 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 bee an inlarging of the former rule by wishing them whatsoeuer falls out to bee thankefull so as neither prosperity puffe them vp nor aduersity deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1 The duty 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 thankefulnesse to God I consider 1. the necessity of it God will not dispense with it therefore in Ephes. 5.20 the former rule beeing omitted this is specially vrged and 1. Thes. 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly for what wee must giue thanks viz. for Christ as the fountaine of all fauour 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 liberty in Christ euen vnto outward things for any successe or victory ouer our corruptions of nature in short for all things whatsoeuer 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 1. With vnderstanding and feeling in our hearts 2. When we giue thanks we should do 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 3. With a deepe sence of our owne vnworthinesse and thus the 24. Elders are said to cast downe their crowns and fall on their face when they praised God Reuelations 4.9.10 and 7.12 Luke 17. 4. By all meanes Wee must praise God by Psalmes praier celebration of the Sacrament works of mercy and obedience 4 How long that is answered Eph. 5.20 Reuel 7.12 alwaies if we must pray alwaies then we must praise alwaies wee may no more neglect thankesgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thankesgiuing must go 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 alwaies watching heereunto preseruing sence not forgetting Gods mercies euen making it our daily sacrifise 2. To humble vs vnder our vnthankefulnesse for grace knowledge the word fellowship in the Gospel and al kinds of blessings yea we 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 thankes Rom. 14.6 to whom then doe they eat that giue not thankes certainely not to the Lord. Finally if the poore Gentiles were so punished for vnthankefulnesse Rom. 1. 21. that had but the glimmering light of nature to guide them and read their lessons onely 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 we repent of our vnthankefulnesse we shall perish with a worse destruction then Tirus and Sidon or Sodom and Gomorrah To God euen the Father These words are to be vnderstood not diuidedly but conioynedly and so declare who is our God euen hee 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 maiesty he is a Father there is his loue and therefore great incouragement to go to him with all suites and praises With all suites he is God and therfore able to help and Father and therefore willing to helpe With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lippes not 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 Angells or sacrifice to our nettes 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 dwells 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 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 showes 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 you 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 some thing from the coherence and generall consideration of all the verses together d It is plaine that men are to be taught how to gouerne themselues in their houses aswell as in the duties of their generall calling this is
Act. 17.26 2. The times will not bee alwaies faire there are perillous times times of sorrow anguish sicknesse tentation want losse feare perplexitie yea wee may purpose promise expect time of healing and curing when we shall be deceiued and finde a time of trouble Ier. 14.19 Besides Christ in the opportunities of grace is but a little while with men There is a prime of a mans life yea a prime of euery mans ministerie Ioh. 7.33 Further the Kingdome of God in the mercies of it may be wholly taken away if we bring not fruit in time of fruit Matth. 21.34.41 Lastly this is a very prouoking sinne for if God giue a space to repent and men will not know the day of their visitation most an end God casts such into a bed of affliction after they haue stretched themselues vpon the bed of securitie Reuel 2.21.22 Luk. 19.43.44 Yea many of Gods children are greatly to blame in neglecting the opportunities of assurance of grace and therefore because they are so carelesse in making their calling and election sure this forsaking of the promise of God is scourged afterwards with comfortlesse sorrowes arising from such a sense of their corruptions as makes them for a long time seeme to be depriued of all grace and mercy Heb. 4.1 Againe many men sinne egregiously against the very space of time in that they haue much leisure and time and fill it vp with little or no good imploiment Their estate that haue meanes to liue without labour is vsually accounted an estate of great ease and happinesse But indeed it is an estate of much danger for the men that abound in time without imploiment are liable to many temptations and lusts besides they are subiect to almost continuall hardnesse of heart and deadnesse of spirit for it is the labouring seruant that enters into his masters ioy Adde that men that abound with leisure are easily drawne by the inticements of ill company and much intangled with the sports and pleasures of the world Sometimes such persons grow into great habit of suspitiousnesse waiwardnesse filled with worldly passions and discontentments sometimes they prooue great medlers in other folkes businesse The remedie for these persons whether men or women is to exercise themselues in some kinde of profitable imploiment and to labour so as some way to see the fruit of it to eat their owne bread but especially they should bee abundant in the worke of the Lord they should double their imploiment in reading hearing conference mortification mercie c. Thus of wise conuersation Let your speech be gratious alwaies and pondred with salt that ye may c. Godly communication is heere exhorted vnto and for order heere is a precept Let your speech c. 2. the end of the precept that ye may know how c. In the precept concerning our speech obserue 1. the properties of speech which are two 1. they must be gratious 2. poudred with salt and then note the continuance how long the precept is in force and that is alwaies In generall wee so heare that we must looke to our words aswell as our workes and therefore they are far wide that say their tongues are their owne who shall controle them Psal. 12.4 From Coherence I obserue that he walkes not wisely that talkes not wisely for euill words corrupt good manners neither may he be accounted an honest man of life that is an euill man in tongue The vse is for triall for if God make vs new Creatures hee giues vs new tongues and if he turne the people to him by true repentance he doth returne vnto them a pure language Zepha 3.9 and therefore if any man seemeth to be religious and refraineth not his tongue this mans religion is in vaine Let It is not arbitrarie we may looke to our words if we will but it is a â—lat precept and so a matter indispensible Your God is no respecter of persons he forbids vngracious wanton and idle words in Gentlemen and Gentlewomen aswell as in poore men and Laborers he dislikes it in Masters and Parents aswell as in Children and Seruants it is as ill for the Master to spend his time in idle talke c. as for the Seruant Gracious Our words may be said to be gracious 3. waies First if we respect the cause 2 If we respect the subiect 3 If we respect the effect In respect of the cause good words are well said to be gracious 1 Because they flowe from the free grace of God without our merit for wee doe not deserue so much as to be trusted with one good word Reason yeelds vs conceits and nature an instrument to speake by but it is the God of nature that of his free grace giues vs good words 2 Our words ought to proceed from some grace of God in the heart as from knowledge faith ioy sorrow loue feare desire c. and in this sense when they are in the tongue carrie still the name of the fountaine whence they flow Againe our words must be gracious in respect of the subiect the matter we must talke of must be of good things or religious matters words of instruction comfort faith hope c. but especially our words should be seasoned with the daily memorie and mention of Gods grace to vs in Christ 3. Our words ought to be gracious in respect of the effect such as tend to build vp and minister grace to the hearers yea gracious words are faire words and faire words are first gracefull words wordes of thankefulnesse 2. Inoffensiue words not railing bitter slandering blasphemous or filthy words nay not iesting words that are intended to prouoke irritate disgrace and bite 3. Seasonable words 4 Wholesome words not filthy rotten communication Vse is for reproofe And men sinne against this exhortation 1 by omission of gracious words But 2 they do worse that vse euill words And 3 they are worse then the former two that vse their words to speake against grace and gracious courses But they are worst of all that loue euill wordes euen the wordes that may destroy either their owne soules or the soules of others 2 Heere is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by praier or to men in conuersing with them and to this end first we must pray constantly and conscionably to God to giue vs gracious wordes Secondly we must get the law of grace into our hearts yea we should striue to be examples one to another not onely in faith and conuersation but in words also and if all Christians are charged to vse gracious speeches much more ministers they should speake the words of God they should keepe the patterne of wholesome words and stay all vaine babblings which increase to more vngodlines and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse
of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt so must euery Christian who is Gods sacrifice be seasoneâ— In the common life of man meates that are to be kept long must be powdered with salt to drinke vp or drie 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 need of seasoning The carnall mans wordes 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 The Superstitious man talkes of his Dagon or the signe 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 sauors 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 3 There is the salt of discretion and this is the praise of the wise none of these three may be heere excluded from our word For first we must receiue lawes for our lippe euen from Gods ministers We must learne of them not only how to order our affections and life but also how to speake especially in matters of God and godlinesse 2 Wee must mourne for the sinnes of the tongue aswell as for other sinnes We must driue out the corruption that cleaues to our words with the salt of mortification 3 We must make conscience of discretion in our words he is a perfect man that is discreet in his words Iam. 3.2 The tongue of the wise is as fiue siluer and his heart guideth his tongue wisely and addeth doctrine to his lippes The Vse is both for instruction and reproofe For instruction both to all Christians to season not onely their words of praier to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion and heedfulnesse looking to their words and with all authoritie and meete seuerity of rebukes driue out corruption out of the hearers they may they must crie aloud and spare not they must pouder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. But what should be the cause why some men that haue good affections and desires and yet cannot get the victorie ouer euill words Ans. It comes to passe 1 By reason of their ignorance of better words 2 By custome 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 sleightie in godly sorrow out of the aboundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are little worth That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandement they must do 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 wordes 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 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 only at some times for a passion as when he 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 ye may know how to answere euery one in generall I obserue heere wo things first that by speaking well wee learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeed know how to answere that doth not in practise exercise himselfe in gracious wordes though he had all places of answere and arguments in his head To answere To answere doth not alwaies import a question or demaund 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 answere either vnbeleeuers or beleeuers concerning our Christian answere before vnbeleeuers there are 6 things may be here obserued 1 That true grace is sure to be opposed and such as truly feare God are sure of aduersaries 2 That mortified men are the fittest to answere aduersaries especially in causes of religion such whose tongues and pens are seasoned with salt coher 3 That euery Christian shall finde opposition ye 4 That euery Christian ought to answere for the truth apologie is the fruit not of learning or wit only but of godly sorrow 2. Cor. 7.10 ye 5 That the truth hath all sorts of aduersaries open and secret at home and abroad learned and vnlearned Ministers and Magistrates rich and poore euery one that is carnall hath a bolt to shoote at sincerity 6 That it is not an easie or ordinarie skill to know how to answere well for thereunto is required first deliberation he that answeres a matter before hee heare it it is folly and shame to him Secondly Praier Prouer. 16.1 Hab. 2 1. 3 Faith in Gods fauour and promise Math. 10.19 Psal. 119.41.42 4 Discretion considering persons time place occasions one kinde of answer will not serue euery sort of men we answere in one manner to great men in an other manner to learned men in an other to ordinary men 5 Patience 6 Humilitie 7 A good conscience Thus of answering vnbeleeuers concerning the answering of Beleeuers here are these things to be obserued 1 That Christians should propound their doubts one to another 2 That strong Christians should support the weake and helpe them and resolue
of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must read the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein yoong men must studie in the word Psal. 119 10. so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18.27 what should I say euery good man must read the scriptures Psal. 1.2 The vse may be to stirre vs vp to doe it and to do it constantly for the same word of God that requires it to be done shewes it should be done frequently we must read all the daies of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal. 1.2 they read 4 times a day Nehem. 9.4 And the rather should we be excited to this daily reading of the word considering the profit comes therby it would exceedingly comfort vs Rom. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal. 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we read not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Q. But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading I answer diuersly 1 Some men are poysoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2 Many seeke not a blessing by prayer whereas it is certaine the flesh will not of it selfe sauor the things of the spirit 3 Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal. 25.9 4 Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5 Men read not all Gods word nor doe they read constantly they will not waite daily at the gates of wisdome to read seldome or by starts and here and there will doe little good 6 One great cause of not profiting is the not seeking of the law at the Priests mouth that is want of conference and propounding of doubts 7 In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8 In reading men doe not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might bee collected out of that they read for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they read did counsell them too when they were in distresse therefore let him that readeth marke and read for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1 That it is not enough to read our selues but wee must cause others to read by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2 From the coherence note that wee must cause others to read when wee haue read our selues It is vile hypocrisie for a Minister or Parent to vrge their children or seruants to read the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised adde for the further confirmation hereof these places Deut. 31.11.12 Neb. 8. Luk 4. Act. 13. And this may assure vs 1 That publike reading is no invention or ordinance of man 2 That the people of God haue found in all ages great need of this helpe and therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1 Theophylact thinkes it was the first epistle to Timothy which was written from Laodicea an other towne of that name not this Laodicea before mentioned 2 Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionisius tells of a third epistle to the Corinthians Iacobus Stapulensis caused such an epistle to be printed but Catharinus could easily aâ—ouch that it was a bastard and counterfeit 3 Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that we must read other good bookes aswell as Scriptures Thus of the 16 verse Verse 17 And I say to Archippus take heed to the Ministry which thou hast receiued in the Lord that thou fulfill it These words concerne the Colossean preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely hee was growne negligent in teaching and carelesse and idle Many times it comes to passe that men that sometimes were painefull in their Ministry doe afterwards grow slacke and negligent 1 Sometimes from very discouragements from their people either because they profit not or because they weary their teachers with indignities and wrongs thus the very Prophets haue been sometimes so tyred that they could haue been almost willing neuer to speake more in the name of the Lord. 2 Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to do then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne
knit together by ioints and bands c. Verse 20. Wherefore if ye be dead with Christ from the ordinances of the world c. Verse 21. As touch not tast not handle not Verse 22. Which all perish with the vsing and are after the commandements doctrines of men Verse 23. Which things haue indeede a shew of wisedome in voluntary religion and humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh The order of the first part of this chapter a 1. Thess. 1.2 b Vers 3.4 c 1. Tim. 1.18 d 1. Tim. 4 7. e 1 Cor. 9 7 12. Enemies to sincere preaching f 1. Cor. 9.27 g 1. Tim. 1.10 h 2. Thess. 2.4 i Reuel 9. k 2. Tim. 3.8 l 2. Tim. 4 14.15 m Eph. 4.14 How many waies faithfull Ministers fight Col. 4.12 Doctrine 1. An vnregene rate heart is a comfortlesse heart Note Doct. 2. The Gospell brings a man the true consolation Vses The solace that comes by the word with the answers to diuers obiections Psal. 19. Causes why many finde no more comfort in the word a Esay 65.5 b Math. 5.4 Esay 61.1.2.3 c Esa. 51.7 d Pro. 29 6. e 1. Pet. 1.8.9 f Ioh. 16.14 g Psal. 7â— 3 Seuen inconueniences of an vncomfortable heart Differences of loue The Author Bond Seat Effects Obiects Properties of loue h 1. Thess. 1.3 i Rom. 14.15 Gal. 5.13 k 1. Pet. 4.8 l 2. Cor. 2.7.8 m 1. Ioh. 3.17 2 Cor 8.24 Rules for preseruing loue n Phil. 2.4 o Phil. 2.2.3 p 1. Cor. 13. q 1. Cor. 13. r Phil. 1.9 s 1. Thess. 4.11 The restraint of this loue t 1. Cor. 6. u Psal 26.5.6 Ephes. 5.6 Phil. 3.18 * 1. Cor. 5. x Phil. 3.2 y Reuel 2 9. z 2. Thess. 3.6 a 2. Thess. 3 14.15.16 Foure sorts of disturbers of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 9.22 c Act. 16.10 d 1. Cor. 2.16 e Ephes. 4.16 The Gospell is certaine two waies A twofold fulnesse f Ephes. 5.18 g 1. Thess. 3.12 h Rom. 15.13 2. Cor. 7.4 i Act 9.36 Psal. 1.11 Reuel 3.1 2. Cor. 10.6 Full assurance may be had It must bee sought k Heb. 10.22 l Heb. 6.12 Seuen things of which we should be assured n Heb. 6.12 Seuen signes of full assurance o 1. Thess. 1.6 p Ephes. 4.14 q Heb. 6.11.12 r Heb 10.22.23 s Rom. 4.20 t Esay 11.7.9 u Rom. 15.14 What we must doe to get full assurance Vse Wherein our spirituall riâ—hes â—e * Col. 3.16 x Tit. 3.6 y Ephes. 2.4 2 Cor 8.1 9.11 z Rom. 10 11. a 1. Tim 6 18. b 1. Cor 1.5 c Iam. 2.5 Assurance is riches â—n many respects Answer to the vbiquitaries The difference of knowledge in Christ and Angels and men a 1. Cor. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Pithanalogie is Who are deceiuers a 2. Cor. 11.3 2 Thess 2. b 2. Cor. 6. c Heb. 3.13 d Ier. 23.14 Ezech. 13.10 Mich. 3.5 Gal. 5.9 3. 3 Rules to preuent beguiling a 1. Cor. 14.33 Of order in the common wealth b Prou. 8. Rom. 13. Order in the Church Order in the family d Gal. 6.16 e Psal. 50. vlt. f Pro. 4.26 g Psal. 112.5 i Luke 1.79 k Psal. 51. vlt. l Pro. 19.16 Ten helpes of order in conuersation Nine lets of order Rules for bringing our liues into order Vse of catalogues More rules Vses m Psal. 5.8 n Psal. 90. vlt. o Psal. 17.5 That stedfastnesse of faith may be had p 2. Cor. 1.21.22 q 2. Tim. 2.19 Matt. 7.24 r Heb. 6.17.18 s 1. Pet. 5.9 t Iam. 1.6 The properties of the man stedfast in faith u Eph. 3.17.19 * 1. Ioh. 5.4 Gal. 6.14 x Rom. 5.4 Isa. 26.16 y Rom. 4. z 2. Cor. 1.18.19 The causes of vnsettlednesse a 2. Thess. 3.2 The means of stedfastnesse The inconueniences of an vnstedfast faith Vnstedfastnes of faith three wayes How weake faith may be discerned Causes of the vnsetlednes of faith weake Remedies for faith weake Causes of faith weakned Signes of faith weakned Remedies for faith weakned Causes of the losse of stedfastnes Steps in falling away The effects Distinctions about apostasie Remedies for the losse of stedfastnesse Vses Psal. 56.9 116.7 a 2. Pet. 1.9 b 2. Thess 3.6 c 2. Ioh. 4. d Gal. 1.9 1. Cor. 15.1.2 e Gal. 1.12 f 1. Cor. 11.23 g Phil. 4.9 h 2. Ioh. 9. The priuiledges of such as receiue Christ â— Phil. 3.9 k 1. Pet. 8. l Rom. 5.11 3.25 m Reu. 2.17 n 1. Cor. 1.6 4 7. o Rom. 8 9. p 2 Cor. 3.17 q Rom. 8.13 r Zach. 12.12 s Rom 8.15 t Gal. 5.22 u Eph. 1.14 * Ioh 14. x Rom. 8.10 y Rom. 8 26. z Rom 8.11 a Heb. 9.15 b Rom. 8.17 c Gal. 2.20 Rules for perseuerance to bee obserued in our first conuersion d 2. Cor. 13.5 e Psal. 37 8.9 f Ioh. 10.28 Ier. 32.39.40 g 1. Cor. 1.6 1. Tim. 2.6 h Psal. 51.12 What a free spirit is i Ier. 31.33 Psal. 37.31 k Psal. 125.1.24 Signes of a true heart Rules to be looked vnto after our calling Heb. 10 36. Phil. 3. The order of the rest of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 13. b Math. 13. c Reuel 2. d Math. 21. e 2. Ioh. 10. f Hos. 5. vlt. g Heb. 6. h Psal. 51. i Reuel 3.11 Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. How Philosophy becomes vaine deceipt When men are corrupted by philosophy The diuers acceptation of the word Tradition Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A distinction about tradition Traditions in the Church of the Iewes Cabalisticall Diuinity Traditions in the Churches of the Gentiles Quest. Answ. Traditions in the times of the Fathers in the primitiue Church Traditions in Popery Scriptures against traditions Ob. 1. a Ioh. 16.12.13 Sol. b Ioh. 15.15 c Ioh. 14 26. d Ioh. 16.12 e Act. 1.3 Ob. 2. f Ioh. 21. vlt. 20 30. Sol. Ob. 3. 8 Wayes any tradition growes euill What hee meanes by rudiments Why called rudiments Why of the world The law abrogated 4. wayes How the morall law is abrogated Rom 8.1.2 Rom 6.14 Gal. 5 23. 1. Tim. 1.9 How the Iudiciall Lawes are abrogated a Ephes. 2.12 b Phil. 3.18 c 1. Pet. 2.16 d 1. Pet. 4.1.2 e 2. Cor. 5.20 f Gal 1.7 g Matth. h Rom. 10.3.4 i Mat. 10.33 k Hâ—b 11.26 l Esay 53.1 Rom. 10.16 m Mat 11.29 n Mark 9.42 o 1. Cor 1.12 p 1. Cor. 11.28 q Gal. 2.17.18 19. r 1. Tim 5.11.12 s 2 Ioh 9. t Ephâ—s 4.30 u 2. Cor. 11.3 * Hebr. 10. x 1. Pet. 1.14 Why our Sauiour was the second person in the Trinitie and no other a Ioh. 1.1 Col. 1 15. b Ioh. 1.12 c Col. 1 15. Heb. 1.3 d Col. 1.13 e Reuel 1 7. f Mat. 28.21 g Reuel 2.23 h Phil. 3.21 i Ierem. 23.6