can they be stirred with the foure last things This shewes as mans misery and death in sinne so the wonderfull mercy of God in forgiuing such sins It is a comfort that sinnes of set knowledge may bee forgiuen And hence may be gathered a difference betweene the sinnes of the regenerate Plena voluntate and the sinnes of the vnregenerate for the godly sinne not with a full minde they are not set in euill sinne rebels in them but not raignes Lastly this may let vs see how little cause wee haue to stand vpon our mindes or reason or naturall parts in matters of Hope and Saluation In euill Workes If the dependance and the words themselues be duely considered wee may here gather fiue things First that the euill workes of the sinner cause the strangenesse and enmitie aforesaid Secondly that a wicked man can like himselfe well enough though his very workes and outward behauiour be euill He can blesse himselfe in his heart when his iniquitie is found worthy to be hated a Psal 36.2 Thirdly that where the life is euill the minde is euill the heart cannot be good where the workes are nought Fourthly that hee that allowes himselfe in one sinne will pollute himselfe with many sinnes Workes Fiftly when God lookes vpon the workes of euill men they are all euill Note note a difference if the carnall man looke vpon his owne workes they are all good if a godly man looke vpon them they are partly good and partly euill but if God looke vpon them they are all nought because his person is nought his heart is nought his end is nought the manner is nought c. Hitherto of their miserie both as it is propounded and expounded Quest A Question may be asked how it comes to passe that men haue so little sense of their miserie Ans and are so loath to take notice of it For answere hereunto wee must vnderstand that this comes to passe because the God of this world hauing possession blindes their eyes and men doe not examine themselues-before the Law of God And they are with-drawne by the deceitfulnesse of sinne which in particular they haue allowed themselues in neither doe men remember their latter ends or the Iudgement of God before their death Their eyes are not annointed with eye-salue a number haue not the word to direct them and some are deceiued by false Teachers which cry peace peace where there is no peace And the most are deceiued with false opinions and conceits for eyther they thinke that such like places as this are true of Gentiles and not of them whereas vnregenerate Israel is as Ethiopia vnto God Amos 9.9 or they feare that this knowledge will make men melancholy Yea some are so foolish they say this course driues men out of their wits thus Paul is mad and Christ hath a Diuell or they thinke late Repentance will serue the turne and then they may haue time enough to consider Thus of their miserie Verse 22. In that Body of his Flesh to present or make you holy and vnblameable and without fault in his sight IN this Verse the remedy of their miserie is set downe where obserue first the Meanes secondly the End The Meanes is by that body of his flesh through death the End is to present vs c. In that body of his flesh through death Heare are two things 1. the Nature of Christ 2. the Sufferings of Christ But first in the generall I obserue two Doctrines First there is no remedy for the sinner but the death of his Sauiour how foolish mankinde hath beene distracted about the cure for their miserie is lamentable to consider Adam gets Figge-leaues and Israel a foolish Couer a Esay 30. As for Death and Hell men are at a poynt they haue made a couenant with them Or they thinke they are helped of their misery if they can forget it they can blesse their hearts that they will not feele the smart of any curses b Psal 36.2 Deut. 29.19 or they will make satisfaction the sonnes of their bodie shall serue for the sinnes of their soules c Mich. 6. or else the Temple of the Lord their going to Church must make God amends d Ier. 7. Others couer all with the garments of their owne ciuill righteousnesse others put their trust in the wedge of gold and say to it thou art my confidence But vnto vs there is no name by which we can be safe but the name of Iesus Christ Hee must rescue vs that first created vs hee makes vs partakers of loue that was the Sonne of Gods loue hee makes vs adopted sonnes who himselfe is Gods naturall Sonne Secondly It is profitable to bee much in the meditation of Christs sufferings that it might sincke into our minds that we must goe out of ourselues for happinesse and such meditations open a way to godly sorrow e Ezec. 12.12 They tend to the mortification of sinne and they encline the heart of a Christian to bee willing to suffer with him for hee suffered as the Master wee are but Seruants hee suffered for others sinnes The good that comes by meditating of Christs sufferings wee deserue more then wee can suffer by our owne sinne Hee suffered all sorts of crosses and infinite much we suffer but light affliction And the thought of his sufferings may make vs willing to contemne the world seeing heereby wee discerne that his kingdome is not of this world Yea wee owe vnto Christ the remembrance of his sufferings It is a small thing he requires of vs when he wils vs to thinke on him often what he hath endured for vs. In that body of his flesh These words note Christs Nature yet wee must consider which Nature in Christ there were two Natures in one person personally vnited his diuine and humane Nature His diuine Nature was from Eternity Immutable Immortall Impassible His humane Nature was conceiued and borne in time Mutable Mortall Passible one and the same without time begotten of the Father the Sonne of God without Mother and in time borne of the Virgine the Sonne of Man without Father Sonne to both Naturall and Consubstantiall These Natures are in one person for that God and Man might become one in Couenant one is become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to bee noted in these words First that hee saith that body not the body Secondly that hee saith not simply his body but that body of his flesh That body Heere hee poynts out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth Christs body more excellent then all other bodies for his body was without sinne formed by the ouershadowing power of
the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophesies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Christs body not like ours in two things Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and Mysticall body In two things Christs body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vicious accidents of the substance of it no sinne either could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance hee tooke our whole Nature hee was the seede of the Woman of Abraham of Dauid In 3. things it was like the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities thay call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from ours in three things Christs death differs from the death of all the Elect in three things First in that in death hee sustained not his owne person but dyes as our surety and so is a sacrifice for sinne Secondly hee was in death a whole burnt offering for as hee dyed in body so his soule was an offering for sinne in as much as hee sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of Christ the Vses follow Vses of Christs death First for Instruction The consideration of all this should teach vs 1. to value reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price payd for the purchase of them wee may discerne they are worth more then all the world 2. Is it not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must bee carefull to get into his mysticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humility Clemency and meeknesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when hee became but a surety for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needs flow from his death but if two things bee weighed 1. the honour done to our Nature in that in the humanity of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millions in our nature 2. The great certainty of Gods couenant 1 Tim. 3.16 Phil. 2.6.7 of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore Gal. 3.9 much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Acts 9.41 to assemble Acts 2.26 to make present so Acts 23.23 to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8 8. to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4.16 to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs Ephe. 5.27 Ephes 1.6 brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence hee presents vs by dedication to God Thus Christ shall present vs wholly both at the day of iudgement a Rom. 14.10 and in the day of death when hee shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell hee seuers and segregates vs from the world and brings vs into Gods houshold 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. In new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer and consecration of our selues to Gods Seruice and holines of life It must bee euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to a subiection to all the ordinances of Christ Thus of Presentation Sanctification followes Holy vnblameable and vnreproueable in his sight How the words are to be vnderstood At the first sight I should encline to vnderstand these words either of Iustification or our consummate holinesse at the day of iudgement but that the sway of Interpreters force me to expound them of Sanctification It is greatly to
owne selues publike priuate secret open inward outward in prosperitie and aduersitie in the Church or familie or abroad in mens conuersation Alas we can discerne but a glimpse of that sinne and guiltinesse that is in vs by nature and this is the increase of their misery in all their sinnes they are dead in them Dead There is a fourefold death A fourefold death temporall corporall spirituall eternall The state of man being in misery he is dead temporally a Esay 26.19 The body of man being in the graue he is dead corporally The soule of man lying in sinne is dead spiritually And both soule and body being cast into hell are dead eternally Death to sin for sinne and in sinne The Colossians were dead spiritually there is a death to sinne and a death for sinne and a death in sinne a death to sinne and so the godly die by mortification a death for sinne and so malefactors die by execution and a death in sinne and so euery naturall man kills himselfe by enliuing his sinne What spiritual death in sin is The spirituall death in sinne is an vnutterable losse of the life of God by which the sinner is senselesse and carelesse in extremitie of misery vnto his owne euerlasting ruine if the Lord preuent it not by regeneration Now that men are in this case by nature these Scriptures proue Eph. 2.1 2. Math. 8.22 Ioh. 8.25 Rom. 8.10 Luk. 15.32 Reuel 3.2 Iud. 12. 1 Tim. 5.6 Neither let any deceiue themselues about their estate for a man may be dead in sinne and yet be aliue in the flesh yea thou maiest be a wise man in the flesh b Rom. 8.7 or a prince of this world c 1 Cor. 2 9.14 yea thou maiest haue a name that thou liuest spiritually d Reuel 3.2 and yet be starke dead Now this spirituall senselesnes is called a death because it is a priuation of spirituall life from the soule as the naturall death is from the body 2. because it tends to eternall death The vse may be fourefold 1. For information No wonder wicked men can come and goe from the word of God and not be touched alas they are dead men and so is it with them in respect of the iudgements of God alas if thou couldest rowle a mountaine vpon a dead man he would not feele so is it with a man dead in sinne and further we may heere obserue that to liue yea to die quietly is no signe of a man in a happy case for if this death in sin be not cured thousands of people may die quietly because they die senselesly they feele no more of the feare of hell or iudgement or Gods anger then if they were already dead in their bodies they would feele outward extremities I know that God many times can lay terror vpon the flesh of wicked men and make their spirits drinke in of the bitter anguish arising from the feruencie of Gods burning displeasure but I say if God let them alone vsually the most would die in a wretched senselesnes and inconsideration being neither able nor willing to entertaine the thoughts of what must presently and necessarily befall them 2. This may serue for confutation and so 1. of the Papists about their freewill How can there be this free will in a dead soule we are dead in sinne and therefore of our selues mooue not vnto life till God quicken vs by his word and spirit 2. Of the carnall Protestant that beares himselfe so strongly vpon his supposed couenant with death and hell his agreement must be disanulled nay his very securitie imports his vnauoidable destruction if it be not remooued by the power of Christ 3. For instruction art thou a man that hearest this that hast liued all thy time without remorse for thy sinnes and neuer yet entertained the care of reformation of thy life be heere warned of thy miserie let it bee enough thou hast been dead in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and piercing thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to bee the signe of their death in sinne as if hee would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of Gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh Why original sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne heere called flesh is a spirituall kinde of disease gall What originall sinne is leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this bee not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. 3. Things in originall sin The guiltinesse of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Our misery in respect of originall sin Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That wee haue no fellowship in the communion of Saints 4. That wee haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law Vses The vses follow First from hence wee may enforme our selues in diuers things as first we may see why the faire works
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous burthen to the soule and the worse the lesse they are felt Men will not willingly suffer vniust impositions in their free holds in the world nor should men suffer the world to impose burthens vpon their soules The word also notes the audacious liberty of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all Interpreters to vnderstand these words to be the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c but cleane contrary with spirituall things why should we not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the six reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
Hope Obseruat 2 Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Obseruat 3 Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world Ephes 2.12 not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith Job 8.13 that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that he calls wicked men euen all carnall and vnconuerted people Hypocrites Euery carnall man is an Hypocrite and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and willfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maide with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said Iob. 1â— 20 The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of mind In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled either with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Iob. 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. Solut. In the 9. verse it is answered thus Will God heare his crie when trouble comes vpon him Quest But will not God heare mens prayers in the troublesome time of death Ans Not the prayers at that time made by such men Obiect Solution for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neither in their death doe they pray vnto God because they delight in the Almighty and therefore hee shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperity as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest Quest But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans Ans The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured The signes or properties of true Hope 1 Tim. 1.2 Psal 31.24 But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neither doth it brooke assurance for with one breath carnall people are assuredly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Lam. 3.29 Thirdly true Hope makes a man cheerefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope Rom. 5.2.5.4 but the common Hope of it selfe will not yeeld a mans heart support against any Crosse Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Acts 28.20 Rom 8.24 Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinary meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Rom. 4.18 Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion Tit. 1.2 it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull Psal 37.3 it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to drawe neere to God Psal 73.26 but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence either in Gods house or abroad 4 The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise
the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe g Phil. 4.9 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heede that they lose not what they haue wrought h 2 Ioâ— 9. but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
are compounded and made one yet the things vnited are not changed mingled or confounded but remaine perfect as many stones vnited in one building 2. Some things vnited are perfect but yet changed and not what they were as the body of a man made of the vnion of the foure elements 3. Some things remaine whole and not changed but vnperfect of themselues as the soule and body of themselues apart Now this vnion of Christ is not after any of these waies Againe this vnion in Christ is 1. Not by bare assistance or presence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not by habituall vnion p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by affection as friends are one or by grace q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Saints are one with God 3. Not by worthinesse r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authoritie 4. Not by harmonie or consent of will ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opinion as the Angels are one with God and as the Saints shall 5. Not by ioint authoritie t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two Consuls are one 6. Not by homonumie or giuing of the same name to each nature 7 Not of pleasure only u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were so only because God would haue it so Lastly Not by bare inhabitation for the word is made flesh And therefore though the holy Ghost vse the similitude of dwelling heere to note the continuall residence of the diuine nature in the humane yet that similitude doth not expresse this vnion cleerely For the housholder and the house cannot be fitly called one The effects of this vnion may be considered either as they are in Christ or to vs ward In Christ from this vnion slowes 1. The predication of the things of each nature to the person and that truely and really as when his bloud is said to be the bloud of the Sonne of God * Act. 20. c. 2. The inriching of the humane nature with admirable gifts as great as could possibly be in a created nature In respect of which he came the neerest vnto God of any that euer was or could be Nay if all the goodnes of man and Angels were conferred on one creature yet it were not comparable to that that is in one Christ These gifts in Christ they were either naturall or supernaturall Gifts naturall and supernaturall in Christ by naturall gifts I meane such as these in the minde the best wit or memorie and such like faculties better then euer were in any man I except not Adam himselfe In the body most faire forme and a diuine face his very countenance did expresse a diuinitie in him The very temperament also of his body was such as nothing could be better tempered or more excellent as being formed by the holy Ghost His supernaturall gifts were either in body or minde in body as that hee could with his eye pierce the heauens and see there what he would for Stephen could see into heauen as is recorded Act. 7. much more must we belieue of our Sauiour for in Stephen there was but a small parcell of diuine light Now I say those gifts were aboue nature in Christ but yet not against nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In minde there was in him exceeding holines goodnesse wisedome and all the gifts of the spirit But all these supernaturall gifts both in soule and body must be considered in Christ two waies 1. In the state of humiliation 2. In the state of exaltation Such gifts as he receiued in the state of humiliation were properly the effects of this vnion the other were giuen in respect of his obedience vnto death Of the first sort I propound these 1. In the whole soule so great holines as can be imagined to befall a creature 2. In the minde most exquisite wisedome 3. In the heart such bowels of charitie loue and compassion as was neuer in any man or Angell in the whole man wonderfull power Now amongst all these I only consider of his wisedome and power A twofold wisedome in Christ There was a twofold wisedome in Christ Increate and that was onely in his diuine nature and create and that was in his humane This created wisedome in Christ was threefold A threefold created wisedom in Christ 1. Knowledge by immediate vision y Mat. 11.27 2. Knowledge by heauenly habits infused z Esay 11.3 3. Knowledge gotten by experience a Luk 2 52. By the first knowledge he knoweth immediately the word or God to which his humane nature is vnited and in God as in a glasse he sees all other things Thus he sees God face to face and this is a certaine created light in the soule by participation of diuine light Concerning this first sort of knowledge in Christ strange things are said by Diuines but the summe of all is this 1. That the soule of Christ by this created light and vision sees God and that first Whole secondly Perfectly 2. That in this vision he sees all things Obiect Then might some one say the knowledge of Christ in his humane nature is made equall to his diuine Solut. Not so For first though he see God whole yet he seeth him not wholy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not so much as can be seene by God himselfe though more then any creature can attaine vnto 2. Though hee know the thinges that are and shall be yet he knowes not such things as shall not be and yet God can doe them 3. What he doth know by this finite light he knowes not so plainely as the word doth 4. It seeth not things at one view or altogether but one thing after another Thus of his immediate or blessed knowledge The second kinde of knowledge is habituall or infused knowledge By this knowledge he knowes all that can be knowne of man or Angels yea of all of them together of this he speakes Esay 11.3 There are foure wordes to expresse it wisedome vnderstanding knowledge and counsell by the first hee vnderstandeth celestiall diuine things by the second things separate from matter as the Angels by the third things naturall and by the last things to be done But this knowledge is much inferiour to the former for thus hee knowes not the diuine essence Of experimentall knowledge the holy Ghost spake Luk. 2.52 when he said Iesus increased in wisedome and that must needs be in such knowledge as he got by obseruation by degrees in the world Thus of the wisedome of Christ Concerning the power of Christ Of the power of Christ many things are controuerted in other Churches and I haue spoken of it before more then men of wrangling natures and corrupt and enuious mindes did well take though no more then what is ordinarie in the writings of learned men I shall not need therefore to say much of it in
so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but hee could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuers distinct benefits which Angels from thence do receiue The benefits Angels haue by Christ which by naturall creation they had not It is a benefit that they are vouchsafed a place in the mysticall body vnder Christ that they might be receiued as it were into the new order in Christ 2. A peace is made betweene them and man in Christ 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6. Their obedience in it owne nature is vnperfect q Iob. 4. though not sinfull and therefore may need to be couered by Christs perfections Thus of the relation to Christ Now if any aske what relation they haue to the body of Christ What the angels doe for the body of Christ and what they doe vnto it I answere by propounding both what seruice they do to the body and in what manner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt châ—ldren to himselfe and after commit them to be kept by those most noble citizens of heauen r Psal 34. Besides they execute iudgement vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen Å¿ Luk. 16. They shall gather our bodies together at the last day t Math. 24 Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements u Math. 18.10 Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men somtimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalities and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so ready about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ HEere is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange Ob. we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto Sol. we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not onely accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision A twofold circumcision 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh The one externall in the flesh by Moses The other internall in the spirit by Christ Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessary viz. from Abraham till Christ 3. There was a time wherein it was tolerable viz. for some few yeeres after Christ 4. There was a time wherein it was in tollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world c Gal. 5.2 What circumcision signified Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old Testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seed 3. That our hearts
the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guilty before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ he may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresfe of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Their priuiledges that haue attained to the buriall of sinne Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgement vnapalled these are mighty in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
at that day either to deliuer from the terror of the iudgement or the horror of the euerlasting miserie will certainly follow if men be not more carefull to prouide for their soules before-hand by following the studie of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truly laid vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitorie and earthly things here below that will so little auaile the owners in the day of death and will bee of so little vse in that immortall estate vnto which after this iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ Secondly the glorious appearance of the Christian in the day of Christ But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1. That the knowledge of those last things is not a curious or vnprofitable Obs 1 knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2. That the doctrine of the glory of Christ and Christians in that last day Obs 2 is now but little knowne or discerned and that the word appeare imports The Deuill sensualitie and guiltinesse make many men haue little minde to thinke of the day of iudgement so as the fulnesse of Christs maiestie or of the Christians glory will not appeare till the very iudgement day The better sort know but in part and the worser sort are so blinded by the deuill and besotted with sensualitie and the loue of earthly things and withall are so conscious to themselues of the euils they are guiltie of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming Obs 3 3. Those words which is our life are not to be altogether passed ouer they plainly affirme that Christ is our life Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as hee would be acknowledged to be the way and the truth so also he addeth I am the life a Ioh. 14.6 and to this end he came that men in him might haue life b Joh. 10.10 And with great reason is Christ said to be our life for he formed vs at first when we were not and quickened vs when wee were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day Vses The consideration hereof may both teach vs and trie vs it may teach vs as to acknowledge that wee haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the author and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renewing of life and louelinesse in vs. And it may trie too for till we can truly say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day Who may truly say and professe that Christ is their life And they only may truly professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeuours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remoued from them Now I come to the appearance of Christ I haue not here to doe with the appearance of Christ as it is considered in the fore-ordination of God before the foundation of the world c 1 Pet. 1.20 Six appearances of Christ but of the accomplishment of it and so Christs appearance is of diuers kindes For first hee hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world d Ioh. 19.10 and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the generall light of doctrine and Scripture but many receiue not his testimonie e Ioh. 3.31.32 Thirdly he hath appeared corporally in the dayes of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe f Heb. 9.26 1 Ioh. 3.5 and to dissolue the worke of the deuill g 1 Ioh. 3.8 Then was fulfilled that great mysterie God was manifested in the flesh h 1 Tim. 3.16 Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace i 1 Cor. 12.7 whereby hee doth not onely shine but also dwell in them k Eph. 3.16.17 Fiftly he hath and doth appeare in the day of death by the ministerie of his Angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious maiestie to iudge all men and Angels and this is the appearance here mentioned Threefold iudgement The doctrine of the last iudgement hath beene alwayes vrged There is noted to be a threefold iudgement The first iudgement and that was accomplished on man and Angels at their first fall Then there is a middle iudgement and so God iudgeth the wicked and the righteous euery day And there is a last iudgement and that is this iudgement about which Christ is here said to appeare The doctrine of the last iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure world Henoch prophesied of it l Jud. 15. so did Moses m Deut. 32. and Dauid n Psal 50. and Salomon o Eccl. 11.9 and Daniel p Dan. 7.13 and Ioel q Joel 3. and Malachie r Mal. 4. so did Christ himselfe Å¿ Matt. 24. and Paul t
his exceeding great reward c Gen. 15.1 The third preseruatiue is the daily practise of pietie If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is They must needs liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our Sauiour Christ had dehorted men from the cares of this life he adioynes this exhortation Let your loines be girded about and your lights burning and ye your selues like vnto them that wait for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall finde waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they doe so little thinke of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shun the meanes and occasions of couetousnesse And to this end it is good not to conuerse much with couetous persons or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we finde to be a meanes to kindle or inflame couetous desires that wee should auoid and betimes set against it or mortifie it And thus farre of couetousnesse And thus also of the catalogue of sinnes from which he doth disswade The reasons follow VERS 6. For the which things sake the wrath of God commeth on the children of disobedience VERS 7. Wherein ye also walked once when ye liued in them THese words containe two reasons to enforce the exhortation in the former verse The one is taken from the euill effects of the former sinnes vers 6. The other is taken from their owne experience while they liued in the estate of corruption vers 7. In laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God apart I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthines and couetousnes shall not escape Gods wrath for they incurre both his hatred and his plagues both which are signified by the word wrath Gods wrath vpon vncleane persons And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall Temporall for whoredome and any kinde of vncleannesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meets with the sinnes of the body by iudgements vpon the body so that many filthy persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction d Pro. 5.11.12 Now I am brought almost into all euill in the middest of the assembly Spirituall for vncleannesse breeds in many a reprobate sense e Rom. 1.24.29 c. and finall impenitencie Many also for their filthinesse are pursued with secret and fearfull terrors of conscience and sometimes phrensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the kingdome of heauen as hath beene also before declared Neither let the couetous person thinke hee shall speed any better for God hates him wonderfully And therefore the Prophet Ezechiel saith that the Lord smites his fists f Ezech. 22.13 at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now lest the people should obiect that those were but great words the Lord would not doe so they would deale well enough with the Lord he preuenteth it and saith Can thy heart endure Vers 14. or can thine hands be strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and will doe it Let couetous persons without further enquirie assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour It were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre countrey their burnt offerings would not bee pleasant nor their sacrifices sweet vnto him g Ier. 6.13.20 Ob. But couetous persons are of most men so well furnished that there is not that meanes to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together may fall vpon it and neighbour and friend may perish together h Ier. 6.21 The Lord hath meanes enough when men little thinke of it to bring downe rebellious sinners Ob. But wee see couetous persons and wealthy worldlings scape the best and longest of many others Sol. The Prophet Amos saith Amos 8.5 6.7 the Lord hath sworne by the excellencie of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainly hee will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules k Hab. 2.10 and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule l Iob 27.8 he that is a great oppressor shall not prolong his dayes m Pro. 18.16 for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole n Ier. 17.11 How horrible then shall
that voice be Thou foole this night shall thy soule be taken from thee o Luk. 12.16 And thus farre of these words as they concerne the coherence with the former words Now I consider them as they are in themselues And first of the wrath of God Iustice in God considered foure vvayes Wrath of God It is apparant that wrath in God belongs to his iustice And iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all and so his decrees are iust p Ro. 9.13.14 Secondly as he is God of all and so the common workes of preseruing both good and bad are iust q 1 Tim. 4.14 Matt. 5.45 Thirdly as a father in Christ and so his excellencie the God of beleeuers and thus he is iust in performing his promises and infusing his grace and in bestowing the iustice of his sonne Fourthly as Iudge of the world and so his iustice is not only distributiue but correctiue And vnto this iustice doth wrath belong Anger is properly in God Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God and the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiuable Secondly in such a sense as is reuealed in Scripture Wrath diuersly interpreted The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge r Ioh. 3. vlt. sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not doe according to the fiercenesse of my wrath Å¿ Hos 11.9 that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans Is God vnrighteous which bringeth wrath t Rom. 3.5 it is well rendred which punisheth The wrath of God is distinguished by diuers degrees and so hath diuers names for there is wrath present and wrath to come Present wrath is the anger of God in this present life u Ioh. 3. vlt. and is either impendent or powred out Wrath impendent is the anger of God hanging ouer mens heads ready to be manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred out is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people * Luk 21.23 in the destruction of Ierusalem and thus he reuealeth his wrath from heauen vpon the vnrighteousnesse of men x Rom. 1.17 Wrath to come y Matt. 3.7 Rom. 2.5 is that fearfull miserie to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that wee may be yet more profitably touched with the meditation of this point I propound six things concerning Gods wrath further to be considered First the fearfulnesse of it Secondly what it is that workes or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fiftly the signes of wrath pacified And lastly the vses of all The fearfull greatnesse of Gods vvrath shevved For the first The fearfulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearfull I will shew by one place of Scripture onely First by Scripture Nahum 1.2.3.4.5.6 and that is the first of Nahum the Prophet for he saith God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certaintie of it that God will be as sure to reuenge as euer the sinner was to sinne But this is more confirmed when he saith he is the Lord of anger as if he would import that his anger is his essence as if he were all made of anger and that he is the author of all the iust anger that is in the world And if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe And to assure vs yet further of the terror of his wrath he addeth The Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his iustice And therefore if any doe obiect that they see it otherwise Ob. Sol. for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and saith that the Lord reserueth wrath for his enemies hee hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his furie are not yet poured out And if any should reply Ob. Sol. that they haue obserued that wicked men haue prospered long and scaped for a great while without any punishments to speake of the Prophet answereth that and saith that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenesse and vnresistablenesse when he doth enter into iudgement he will not faile nor be hindered Ob. Sol. And if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the clouds are the dust of his feet The meaning is that God hath wayes to execute his iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running fiercely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashan is wasted and Carmell and the floure of Lebanon is wasted The mountaines tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is poured
estate we change so that our condition after calling is said to be new and our disposition before calling said to be old This corruption may be said to be old also by the effects for in godly men it waxeth old and withereth more and more daily by the power of Christ in them and in wicked men it spends the strength and vigor and power of the faculties of the soule and makes him more and more withered and deformed in Gods sight and withall it hastens old age and death vpon their bodies Also in some men sinne may be said to be old in respect of continuance this is most fearefull age in any corruption is a most grieuous circumstance of aggrauation it is best not to sinne at all and the next to get quickly out of it What are the works of the old man Thus of his nature now of his workes The workes of the old man are in generall workes of darknesse of iniquitie of the flesh vaine vnfruitfull corrupt abhominable deceiuable shamefull and tend to death And now particularly if we would know what he doth and how he is imployed wee must vnderstand that he giues lawes to the members against the law of God and the minde that hee frames obiections and lets against all holy duties that he striues to bring the soule into bondage and captiuitie vnder imperious lusts that he inflames the desires of the heart against the spirit that he infects our vaine generation and workes both sinne and wrath for our posteritie but more especially his workes are either inward or outward inwardly he works Atheisme impatience contempt carnall confidence hypocrisie he forges and frames continually and multiplies euill thoughts he workes lusts of all sorts he workes anger rage malice griefe euill suspitions and the like Outwardly he workes all sorts of disorders impieties vnrighteousnesse and intemperance A catalogue of his outward workes are set downe in the Epistle to the Galathians b Gal. 5.22.23 He is here in the coherence described to be couetous filthy wrathfull cursed and lying and all these are well called his workes because he rests not in euill dispositions but will burst out into action besides it is his trade to sin and they are well called his workes because they are properly a mans own for till a man repent he hath nothing his owne but his sin and it is to be obserued that his works indefinitely must be put away as if the holy Ghost would imply that all his workes were nought for his best workes are infected with the viciousnes of his person or else they are not warranted in the word or they are not finished or the end was not good or the manner not good or they were wrought too late or being out of Christ they were not presented by Christ vnto God in whom onely they can be accepted Thus of the matter to be reformed the manner followes Put off The faithfull are said to put off the old man six waies 1. In signification or sacramentally and so in baptisme 2. In profession or outward acknowledgment and so we professe to leaue off the practise of sinne 3. By iustification and so the guilt of sinne is put off 4. By relation and so in our head Christ Iesus he is euery way already perfectly put off 5. By Hope and so we beleeue he shall be wholy remooued at the last day 6. By Sanctification and so he is put off but in part and inchoatiuely the last way is here principally meant Now in respect of Sanctification the old man and his works are put away first in the word for so Christians are said to be cleane by the word c Joh. 15.3 And to be sanctified by the word d Ioh. 17.17 The word first begins the worke of reformation it informes renues chaseth away the affections and lusts of sinne c. And then secondly the Christian at home puts him away by confession and godly sorrow and the diuorce of daily practise of reformation This is in effect that which is signified in the other metaphor of crucifying the old man e Rom. 6.6 for to crucifie him is to lift him vp on the crosse of Christ and to naile him with the application of Gods threatnings which causeth the paines of godly sorrow Haue Q. Can men put off the old man in this life Answ They may by inchoation not perfectly Q. But when may wee haue the comfort of it that the old man is put off and crucified in vs. Ans When he is so subdued that he raignes not for to take the benefit of the word crucified to crucifie is not absolutely and outright to kill and therefore it is said in the Creede Christ was dead after he had said he was crucified to note a further degree Now then as I conceiue of it sinne is crucified when we make our natures smart for it so repenting of our sinne as we allow no sinne for to crucifie a man is to leaue no member free prouided that we be sure that the old man be so pierced that he will die of it though he be not presently dead Yee The persons are indefinitely set down to note that it is a duty required of all sorts of men to put off the old man and this worke it is required of great men of learned men of wise men of young men in a word of all men without exception The vses follow Vse And first we may here informe our selues concerning the necessitie of mortification there is in vs such corruption of nature and such works of corruption as if they be not mortified they will certainely mortifie vs. Secondly here may be collected matter of confutation and that of Popish antiquity for euery man carries that about with him that may prooue that a thing may be ancient and yet vile Thirdly how can the most of vs escape but the reproofes of God must needs fall vpon vs for euery man looks to the mending of his house and his lands and his apparell c. but who lookes to the mending of his nature euery man hath courage to put away an euill seruant and an adulterous wife but where are the people that will resolutely set vpon the diuorce of sinne men may be deceiued but the truth of God will remaine vnchangeable if we haue not put off the old man with his deceiueable affections and workes we haue not after all this hearing learned Christ as the truth is in him f Eph. 4.22.23 but when I speake of putting of I meane not that sinne should be put off as men put off their garments with a purpose to put them on againe after a certaine time VERS 10. And haue put on the new man which is renued in knowledge after the Image of him that created him IN this verse is contained the second reason to inforce mortification taken from their new estate in grace The reason in it selfe intreats of the new birth and describes it by shewing
the Image of God by grace and effectuall calling in Iesus Christ that this may bee more fully vnderstood we must know that man is the Image of God either considered more strictly as a superiour or more generally as man As a Superiour man is said to be Gods Image in Scripture two waies chiefly 1. As a husband and so in the familie the Apostle calls him the Image and glory of God Å¿ 1 Cor. 11.7 2. As a Magistrate and so Princes and Rulers are called gods t Psal 82. on earth but neither of these are meant here For this Image of God here mentioned is that likenesse of God which by the spirit of grace is wrought in euery one of the faithfull after their calling Howsoeuer the perfit vnderstanding of Gods Image belongs to God himselfe and to the vision of heauen yet in some measure we may conceiue of it as it is reuealed in the word and imprinted in the nature and obedience of man Two things I principally propound to he here considered more distinctly 1. Wherein man is the Image of God 2. The differences of the Image of God in man either from that which is in Christ and the Angels or as it is to be considered in the seuerall estates of man and then I come to the vse of all For the first man is said to beare the similitude of God or to haue in or vpon him the Image of God in 5. respects First in that in conceiuing of God man begets a kind of Image in his minde For whatsoeuer we thinke of there ariseth in the minde some likenesse of it now if wee conceiue of God amisse then we commit horrible Idolatrie and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll But now when Christians taught out of the word conceiue of God according to the descriptions of the word that is not after the likenesse of any creature but in a way of apprehending of God in the humane nature of Christ or otherwise according to his nature or properties in some true measure this Idaea or forme of God as I may so call it in the minde of the faithfull is a kinde of the Image of God For to conceiue a likenesse of God is not vnlawfull but to conceiue him to bee like any creature in heauen and earth that is prohibited and vnlawfull Secondly Man is after the Image of God in his substance and therefore we are well enough said to be Gods ofspring * Act. 17.28 Now man is Gods Image both in his soule and in his body The soule is the Image of God as it is spirituall and simple and as it is inuisible and as it is immortal and as it is an vnderstanding essence hauing power to know all sort of things and to will freely And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity for as there is in God distinct persons and yet euery person hath the whole essence so there is in the soule distinct faculties and yet euery facultie hath in it the whole soule yea is the whole soule Now that the body also is Gods Image these reasons may proue 1. Man is said to be made after Gods Image in the first creation Man I say not the soule of Man onely 2. Gods Image was in Christs body for he saith hee that seeth me seeth the Father He saith not hee that seeth my soule nor indeed could the soule be seene 3. When the Lord prohibiteth the shedding of mans bloud he yeeldeth this reason for in the Image of God made he man now it is manifest the soule cannot be killed therefore mans body is after Gods Image Now that God hath any body but in three respects 1. As mans body is a little world and so the example of the world which was in God from all eternity is as it were briefly and summarily exprest by God in mans body 2. There is none of our members almost but they are attributed to God in Scripture and so there is a double vse of our members the one that they might serue the offices of the soule and the other that they might be as it were certaine types or resemblances of some of the perfections of God 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne Thirdly man is after Gods Image in the qualities of the soule such as are wisedome loue zeale patience meeknesse and the rest for in these he resembleth in some manner those glorious and blessed attributes of God 4. Man is after Gods Image in respect of sanctity of actions in that hee is holy as he is holy and in that he resembleth God in his workes as in louing and hating where God loues and hates and in knowing and approuing of things as God approues or knowes of them it is plaine man resembles God in louing and shewing kindnesse to his enemies * Mat. 5. but generally by holinesse of cariage man doth resemble God I meane in the creation did so and by grace the faithfull beginne to do so Lastly man beares the Image of God in his soueraignty of dominion and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth and thus of the first point Now for the differences of 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 he 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. Hee should haue propagated an immortall seed after the image of God whereas now grace will not be
he will subdue our iniquities and then after saith he will cast them away into the depths of the sea p Mic. 7.19 Must God subdue if he cast away then man must be sure of it that he must labour seriously the subduing of his sinne before he can haue any comfort or successe in putting them away Sinnes are like an armie of rebels that will not be vanquished without some adoe All these things In the originall it may be read all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is true that God many times puts his seruants to it euen to denie and put away all things they must denie themselues q Luk. 9.24 and their credits yea and their liues too r Mat. 10.39 if neede be they must denie the world and their profits and pleasures ſ 1 Ioh. 2.16 17 A man neuer truly repents till he endeuour to be rid of all sinne Yea they must denie and forsake and which is more rather then leaue Christ and the sinceritie of the Gospell they must hate father and mother wife and children and brethren and sisters or else they cannot be Christs disciples But I restraine the sense as it is here vnto sins onely And so it notes that euery man that will truely repent must resolue to part with all sins aswell as one he must desire and indeuour to hate and put away euery sinne aswell the sinnes haue beene named as the sinnes are to be named As we would haue God to receiue vs graciously and take away all iniquitie t Hos 14.3 aswell as one so we must resolue sincerely to put away euery sinne aswell as one If the Lord should leaue one sin vnforgiuen it might be enough to condemne vs and so if we leaue but one sinne that we haue no desire nor will to repent of that one sin would plead against vs that we had not truely repented of the rest If we marke the true catalogue of sinnes which here followeth it shewes that we must forsake all sorts of sinnes aswell as one For we must forsake and put away inward sinnes aswell as outward for he saith put away anger and wrath we must put away lesser sinnes aswell as greater for he saith put away filthy speaking aswell as before he had said mortifie fornication and vncleannesse Now that we may be incouraged to this sinceritie in forsaking all sinne aswell as one Motiues we may consider diuers motiues First Christ suffered for all sinnes aswell as one and therefore we should arme our selues with the same minde in suffering in our flesh to cease from sin u indefinitely that is from all sin Secondly i 1 Pet. 4.1 we would haue God grant all our requests and not leaue one out Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name * Mar. 11.24 and therefore it is reason when God cals for the repentance of all our sinnes we should doe it and not leaue one out Thirdly Christ is all in all things and filleth all in all things x Colos 3.11 Ephes 1.23 and therefore it is as easie for thee if thy heart be right to receiue and procure from Christ vertue and strength against euery sinne as well as against any sinne 4. This is all fruit y Esay 27.11 euen the taking away of euery sinne what pleasure or profit soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnes this fruit of true desire to repent is all fruit it is wonderfully liked of God and if he may finde this heart and desire in vs he accounts it in steede of all other things 5. Christians are made partakers of euery heauenly gift euen euery spirituall blessing in heauenly things z 1 Cor. 1.7 Ephes 1.3 Men as they would put on euery grace so they must put off euery sin Lastly God will shew vs all his good a Exod. 33.19 34.6 7. he will with-hold from vs nothing that may be good for vs b Psal 84 11. euen till he giue vs proofe of his glory in euery diuine attribute And why then should not we by serious and sound confession striue euen to shew him all our euill that we might obtaine pardon for them and strength against them But if none of these reasons may perswade with vs to be vpright and sincere then let vs know that though we fauour and hide and extenuate our sinnes yet the time will come when all shall be naked and manifest before God euen all the sinnes that are found vpon vs. And therefore it were better to confesse them now that God might not charge them vpon vs then and to forsake them now that being washed from them by repentance and iustified from them by the spirit of the Lord Iesus we may then be accepted as if wee had neuer committed them Quest Q. But can a Christian put away all his sinnes in this life Answ Answ He may and I will shew you how by a distribution 1. Vnwilling defects as belonging to originall sinnes are pardoned the first moment of conuersion 2. Sinnes of ignorance are remoued by generall repentance and by the daily sacrifice 3. Sinnes not loued nor rooted are done away by an absolute forsaking of them He that will continue any longer in sinnes that bring him no profit nor pleasure and such euils as he hath power to leaue if he will if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance 4. Particular sinnes that a man hath greatly loued they are put away by serious and distinct labour in praier and sensible sorrow and griefe of heart for them For lesse then this will not suffice for particular beloued sinnes Now lastly there will remaine certaine remnants of some sins that haue rootes in our corrupted dispositions euen after the first repentance Now these are said in Gods acceptation to be put away when a man prayes against them and mournes ouer them and daily iudgeth himselfe for them and so they may be in his nature yet be truly though not perfitly put away And thus of the generall charge The catalogue followes And the sinnes are either sinnes of the heart or sinnes of the tongue The sinnes of the heart are anger wrath malice The sinnes of the tongue are blaspheming or cursed speaking filthy speaking and lying First of the sinnes of the heart Anger wrath I suppose these words expresse one and the same sinne it may be the two words import two degrees of anger For there is inward fretting without words or signe and there is open anger a signified passion that discouers it selfe by outward shewes both are iustly condemned Anger may be considered 1. as indifferent 2. as laudable 3. as a vice Anger is a naturall passion Anger indifferent and so in it selfe neither good nor euill as it is a sense with dislike of iniurie So Adam might haue
conceiued anger against the serpent The reason of the Stoicks that condemne anger as a naturall passion for euill because it is a perturbation is without reason For all perturbation is not euill but vniust perturbation onely for Christ was angry and vexed and grieuously troubled as at the death of Lazarus and yet he was without sinne Laudable anger Ira per zelum Ira per vicium Now for the second anger may be considered as laudable and good for that there is such an anger I will not stand vpon the distinction of the schoolemen that there is anger of zeale and anger of vice the Scripture manifestly shewes there may be good anger The Apostle saith Be angry and sinne not c Ephes 4.26 And Salomon saith Anger is better then laughter d Eccles 7.3 and the Euangelist saith our Sauiour looked about vpon them angerly e Mark 3.5 and Saint Matthew saith he that is angry with his brother without a cause f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22 What good anger is as if he would acknowledge a iust anger when there was a iust cause of anger Now this good anger is a godly passion of iust zeale of iustice conceiued against sinne in our selues or others that desireth iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euery zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And we may be angry and vexed at our owne sinnes as Paul was g Rom. 7. aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruit of godly sorrow h 2 Cor. 7.10 as also he may desire the iust reuenge of the Magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appease Gods wrath as Phineas did and others of Gods seruants And lastly to promote Christs kingdome by sauing a soule from sinne i Jam. 5. vlt. But it is vicious anger is here meant Vicious anger Vicious anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or griefe 3. Outward rage neither are all men of one fit in their anger For some are quickly angry and quickly appeased some are slow to anger and slow from anger some are quickly inflamed but slowly pacified The best is slowly to kindle and quickly to be satisfied but all are naught Now concerning vicious anger I propound two things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse Be not hastie in thy spirit to be angry as Salomon recordeth it in the 7th of Ecclesiastes k Eccl. 7.11 2. The praises the Lord giues to men that can bridle their anger and the disgraces the Holy Ghost casts vpon impatient persons as Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hastie of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glory to passe ouer a transgression And againe Prou. 12.8 A man shall be commended according to his wisdome but he that is of a peruerse heart shall be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pitty and mercy especially from the persons A man hath no affections neither for duties of piety nor of mercy 3. It grieues the spirit of God l Eph. 4.30 31. 4. It lets in the Diuell into a mans heart m Ephes 4.17 The externall effects are these 1. It will interrupt prayer as the Apostle Peter intimates if there be frowardnesse through indiscretion or contempt in the familie that will interrupt prayer and worke a negligence in Gods worship n 1 Pet. 3.7 And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubting so without wrath o 1 Tim. 2.8 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath p Iam. 1.19 20. 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hastie minde exalteth folly q Pro. 14.29 and in the 12. chapter and 16 verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for society for it is Gods commandment or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons lest we learne his wayes and receiue destruction to our owne soules r Pro. 22.24 25. And in generall anger is the doore or gate of vice and therefore Dauid in the 37 Psalme saith Cease from anger leaue off wrath fret not thy selfe also to doe euill ſ Psal 37.8 as if he would imply that to abound in anger is to abound in sin and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainely that a furious man aboundeth in transgressions t Pro. 29.22 besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish u Iob 5.2 it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe * Pro. 19.19 Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised