as can see in secret Hitherto our Redeemer is described as he stands in relation to God now in the second place he is described as he stands in relation to the Creatures And Christ is in relation to the Creatures fiue wayes 1. as the first begotten among them 2. as their Creator 3. as the end of them all for him 4. in respect of Eternitie as he is before all things 5. as all things in him consist All things depend vpon Christ as their preseruer as their auncient as their end as their Creator and as the first borne The first begotten of euery Creature Two things are here to be considered of Christ 1. that he is Gods Sonne by generation 2. that he is the first begotten For the first God hath Sonnes by Nature and by Grace Christ is borne as Man and begotten as God Things are begotten three wayes 1. Metaphorically onely by comparison or in some respects 2. Corporally 3. Spiritually some things doe beget without themselues as bodies doe but this is more ignobly and basely some things beget within themselues as doth the Spirit or soule more perfectly But the most perfect and vnvtterable glorious generation is the begetting of the Son of God by God The way of God in eternity who can finde out and his generation who can tell His waies are not as our wayes yet a glimpse of this great worke we may reach to two wayes 1 By way of Negation as they say in Schooles 2 By way of Comparison First by denying that vnto God which hath imperfection in it In the generation of the Creatures vve may see something into the generation of the Sonne of God There are eight things in the generation of the Creatures vvhich are not in this begetting of the naturall Sonne of God 1. The Creatures beget in time because themselues are first begotten but this is not in God Christ is of the Father but not after the Father there is here a prioritie in order but not in time 2. The Creatures beget by affection this is imperfection but God begetteth by Nature 3. The Creature begets vvithout himselfe so as Sons are diuers and diuided from the Father because they are finite we are of like nature to our Fathers but not the same nature but it is not so in God for Christ is not diuided from the Father as he is the naturall Sonne of God 4. The generation in the Creature is not without corruption or diminution of the nature of the Begetter but here God the Father begetteth without corruption or diminution by a way diuine inenarrable and incomprehensible 5. Our Children are lesse then their Parents but Christ is as well Coequall as Coeternall 6. The Creature communicates but a part of his substance but God communicates the whole 7. The father and sonne among the creatures are two in number one in Specie onely but in God it is not so for the Son of God is another but not another thing he is another viz. in Person but not another thing in Essence Lastly the creature begets mortal creatures propagates but a being for a time but God begets a Sonne immortall by nature such as can neuer die in the nature so begotten Secondly this generation is shadowed out by some comparison vvith Creatures the riuer and the spring are two yet not diuided so is the Sun and the Beames of it the Sauor the Oyntment are together and yet the Oyntment is not corrupted but the principall comparison is in the Minde and the Word the Minde begets the Word naturally without passion or corruption within it selfe so as the Word begotten remaines in the Minde the Word afterwards clothed with a voyce goeth into the eares of men and yet ceaseth not to be still in the Minde This in many things as you may see is like to the generation of God by the Father But all these are but shadowes the glory of the thing it selfe cannot be expressed by any words of man or Angels The consideration of this Doctrine should inflame vs to the loue of such a Sonne who being as hee was coequall and coeternall with the Father yet was pleased to delight himselfe in Gods earth which is man And we should for euer hearken and attend to the words of this wisedome of God who teacheth vs the secrets and the very bottome of his Father And seeing this is the Sonne of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth woe vnto them that sinne against the Sonne and prouoke him to anger How shall they be broken to pieces like an earthen Vessels But blessed are all they that with all feare and trembling and with all reuerence and affection subiect themselues to the Scepter of his Kingdome and trust in the loue of the Father through the merits of the Sonne Thus of the consideration of Christ as he is begotten of God it is here added that he is first begotten First begotten Christ is the Sonne of God He is the onely begotten Sonne of God hee is the naturall Sonne of God and here is tearmed the first begotten Sonne of God He is first begotten as God two wayes 1. in Time he was before all other things Of this afterwards 2. in Dignitie he is the foundation of all that respect by which others are made Sonnes he is first begotten as Man not in time but in dignitie and operation first in respect of the miraculousnesse and wonderfulnesse of his birth and conception so are none other borne secondly in respect of his Resurrection in which God did as it were beget him againe thus hee is afterwards said to be the first borne of the dead thirdly in respect of preheminence as he is the right of the first borne being made heyre of all things The Vse is diuers First let all the Angels of God worship him Secondly it should kindle in our harts godly sorrow for our sinnes If we can mourne for the death of our first borne how should we be pierced to remember that our sinnes haue peirced Gods first borne Thirdly we should neuer thinke it strange to suffer in this world seeing God spared not his owne first borne Lastly it may be a great comfort to Christians and that two wayes first because they shall be accepted with God in and for Christ who is the first borne and hath receiued a blessing for all the rest secondly because in Christ they themselues are accounted as Gods first borne in comparison of other men God will vse them as his first borne Exod. 4.22 Heb. 12.23 Psal. 89.27 By this Gods Children are made higher then the Kings of the earth Psal. 89.27 and therefore woe shall be to them that wrong Gods first borne Exod. 4.22 And therefore also euery Christian should so esteeme his birth-right as by no meanes with prophane Esau for any lust profit or pleasure to sell it Heb. 12.16
Colossians were in without Christ Secondly the remedie in Christ. Their miserie is both propounded and expounded It is propounded to stand in two things viz. Alienation and enmitie It is expounded in two things viz. that they were thus miserable first in their Mindes secondly in their Workes the remedy followes in the next Verse Before I come to consider of their misery there are certaine words of Coherence to be weighed viz. And you hath hee now also reconciled where obserue first the word of Connexion And secondly the benefit repeated reconciled Thirdly the person whom you Fourthly the time when hath now Fiftly the person who Hee From the generall consideration of the matter contained in this Verse and the next with the Coherence sixe things may be obserued First that CHRIST is a true head to euery particular Church Secondly that then is any people happy and not before when the Gospell gathers their soules to God Thirdly they cannot be miserable that cease to be strangers and enemies to God whatsoeuer their outward estate be Fourthly Doctrine must be applyed for the humiliation of Gods Seruants so to Dauid for the conuincing of the wicked so to Ahab for the tryall and detection of the temporary Faith so to Herod for the hardening of the reprobates and their reiection and cutting downe by the Sword of Gods seruants and for the speciall consolations and directions of Gods Seruants And therefore Ministers should employ themselues in application and to that end should study for power of matter as well as forme of words and turne themselues into all formes requesting beseeching reprouing c. with all diligence and sinceritie The People also must know that their profiting lyes in application and to this end they should attend meditate repeate pray striue against Securitie and Obiections keeping aliue the sparkes that are kindled in their soules When a man can conscionably apply the Word it shewes hee truely hates sinne and is a true hearer Fiftly men may know particularly they are reconciled which both checkes Securitie in not labouring for this knowledge and confutes Papists and drowsie Protestants that say it is presumption to thinke so Sixtly Experience giues sure testimony to the Doctrine of the Gospell then wee know profitably when wee know the doctrine in our owne case as the Colossians here their Reconciliation Wee neede not wonder then if wee see that the most powerfull parts of practicall Diuinitie haue little or no testimonie or if it be it is darke and seldome from the most men yea from many Church-men The cause is they neuer had experience themselues And we should learne to esteeme their iudgement most that doe draw Religion most into practise for God will shew the humble his way And you In the gathering of Soules God workes beyond desert and many times beyond probabilities If wee respect the men they were Gentiles hardened by hundreds of yeeres in custome of sinnes if wee respect the meanes it is Epaphras none of the greatest of the Apostles Which should teach vs to liue by Faith and vse Gods ordinance with confidence As in the businesse of conuersion so in matter of preseruation knowing that God is not tyed to desert or meanes Also Doct. The Church and Kingdome of Christ is in this world still in progresse Christ hath not done when hee hath conquered Rome spiritually that had conquered the world before corporally but here is a fresh increase and a new You also And thus it will be still till the end of the world and therefore wee should euery one doe what wee can to helpe forward the Kingdome of God and the adding of such soules as yet belong to the vocation of Christ. And this wee may doe both by furthering the Gospell preached and by seeking a holy seede getting within the Couenant our selues and by education labouring to mend that which by propagation wee haue marred Yea the consideration hereof should much encourage vs in the combate against Sinne and the World for in the warre Souldiers vse to gather spirit and valour vpon the tidings of new supplies Now. Men are not reconciled till redemption be applyed Christ dyed before but they were not reconciled till now It is not safe for men to rest in the Historicall beliefe of Christs death eyther learne to dye to sinne to crucifie thy flesh and to take vp thy Crosse daily or else forbeare to mention CHRIST for it is in vaine thou hast no part as yet in Christ. Hath Though Sanctification while wee tarry in this world be vnperfect yet Reconciliation is past so soone as a man is turned to GOD. Gods rich fauour may stand with the many wants and infirmities of man but then we must remember it is free and gracious for if we be perfectly reconciled and yet not perfectly sanctified then it must needes follow wee are not reconciled from our owne workes Hee That is Christ which being againe mentioned shewes 1. that hee is God seeing Reconciliation is here giuen to him which was before ascribed to the Father 2. It proues that in the one essence of God are more Persons then one 3. It proues that Christ dyed willingly hee is not onely the meanes but the vndertaker of our Reconciliation hee is not onely the Sacrifice but the Priest also Reconciled The repetition or application of this word and worke to the Colossians shewes that there is one constant way that God holds vnalterably with all his people No sort of men can be happy vntill they be reconciled if men will not minde their peace and sue out their pardon in Christ their hope will fayle them there is no other way to be saued Thus of the words of Coherence There remaines both their misery in this Verse and the remedy of it in the next Verse Strangers and Enemies c. In generall wee may first obserue that it is profitable for men to know and meditate of their naturall misery though men be neuer so vnwilling to it yea though they be already deliuered from it For the consideration hereof shewes men the neede of a Sauiour and as a Schoole-master traynes them vp to Christ it mollifies the stony hearts of men it breedes watchfulnesse ouer our nature when wee know it is so poysoned and corrupted it makes vs compassionate ouer others in their distresse or infirmities it sets an high price vpon spirituall things and makes vs account Gods fauour our greatest ioy it makes vs cleaue to God in a perpetuall Couenant To omit many other commodities that arise hereof it reproues the seldome teaching and learning of the doctrine of mans naturall miseries Strangers Vnregenerate men are strangers in fiue respects 1. in respect of Heauen not onely pilgrimes here but without promise of a better life so continuing 2. In respect of God without God in the world 3. In respect of Gods people not fellow-Citizens but Forrainers 4. In respect of the speciall prouidence of God Strangers to
Perfectly though not in vs yet in Christ our head it is already put away in his person though not in ours 5. It is put away in hope in that we do by hope waite for an absolute and full redemption from all sinne and miserie Thus of the forme of this circumcision the efficient cause followes By the circumcision of Christ There is a twofold circumcision of Christ. First that which he suffered in himselfe Secondly that which he works in vs the vertue of the first is a great cause of the second Quest. But why was Christ circumcised seeing there was no cause of circumcision in Christ for nothing could be signified by it seeing he was the Messias himselfe perfect God and man nor was there any impuritie in him the amputation whereof should thereby be signified he was a Lambe without spot a high Priest separate from sinners the couenant of the promised seede was in himfulfilled and he came to abolish circumcision and lastly t is hee that circumciseth the hearts of others Answ. 1. Christ was circumcised thereby to shew himselfe to be true man 2. thereby to honour the institution of circumcision as he had done other parts of the Law 3. that the Iewes might not cauill and say they would not receiue an vncircumcised Christ. 4. to commend the vertue of obedience by his example 5. that he might beare the burthens of them that being vnder the law were not able to beare the burthens of the law God by this signe as by an imitating rite did subiect him to the law he hereby professing himselfe a seruant to the law to make vs free 6. hee was circumcised and baptized to signifie his vnion with both Churches both of the old and new Testament and â—hat he came of tâ—â—aine to make one 7. to ratifie and sanctifie the circumcision of the Fathers as his baptisme now sanctifieth ours 8. to signifie the cleansing of our natures especially by bearing of the imputation of our impurities 9. he did in his circumcision begin to satisfie God by those first fruits of his bloud it was as an earnest or pledge of his bloud to be more plentifully powred out it was a part of his humiliation and of the price of our sinnes Lastly hee was circumcised that our hearts by the vertue of it might be circumcised for as his death killeth sinne in vs and his resurrection raiseth vs vp to newnesse of life so doth his circumcision circumcise our hearts Hence we may gather comfort against the difficulties of mortification for Christ will be pleased to deriue vertue from his owne circumcision yea it is a pledge to assure vs that as certainly as he was circumcised himselfe so he will see to it that our hearts be circumcised if wee will cast our selues vpon him and by faith come vnto him there is no sinne so linked but in Christ we may haue some deliuerance from it On the other side it shewes the miserie of all such as liue in the loue of their sinnes and minde not mortification this shewes they are not in Christ yet for they cannot be in Christ except they be circumcised Lastly it may serue for instruction at once to all that hope for freedom in Iesus Christ to shew the proofe of their interest by their circumcision spiritually and to speake distinctly of it we must vnderstand that the Lord that requires this circumcision of vs extends his precept both to the heart and the eares and the tongue and contrariwise complaineth of vncircumcised both heart and eares and lips in the heart we must especially looke to the circumcision or mortification 1. of ignorance 2. of wicked thoughts 3. immoderate eare 4. prophanenes in God seruice in a wretched securitie or a neglect of inward worship 5. disordered affections as lust anger suspition 6. discontent with our estate 7. vnbeleefe Now for our eares they must be circumcised 1. in the vnpreparednes or want of attention in hearing the word 2. in receiuing tales 3. in communicating with the sinnes of others by a willing hearing of their wickednesse Lastly looke to the circumcision of the tongue and that in the care to auoide 1. the polluting of Gods name either by swearing or blasphemie 2. rash censuring 3. rotten speech 4. lying 5. bitter and furious words and the spirit of contradiction 6. flatterie 7. tale-bearing 8. idle and vaine words And thus much now of the spiritual circumcision and of the 11. verse VERS 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him from the dead In the former verse the Apostle hath laid downe the first reason and directed it principally against Iudaisme we haue spirituall circumcision in Christ and therefore we need not carnall circumcision and so by consequent none of the ceremoniall law Now in this verse he meeteth with obiections Ob 1. The reason seemeth not to follow they were spiritually circumcised therefore needed not the outward for so was Abraham yet he receiued outward circumcision Answ. The reason is of no force now in the new Testament because Christ hath appointed another sacrament in steed of it for we are buried with Christ by baptisme Ob 2. But was not Circumcision a more liuely signe Answ. It was not which he sheweth to be true both in respect of mortification and in respect of viuification baptisme liuely representing and sealing vnto both Quest. But haue all that are baptised these things signified by baptisme Answ. They are offered to all but they are inioyed only by such as haue faith in 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 here be 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 and fore-signified by Ionas as a type and fore-prophecied of by Esay the Prophet 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 Hee 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
thus If in Christ we be deliuered from the power of our sinnes by his quickning grace and from the guilt of them by the free pardon which is to be had by his meanes then wee need not goe any whither else neither to philosophie nor traditions c. but so it is and so the very Colossians found it in their case as the words of the text expresse Ergo. The words in themselues expresse the twofold estate of Christians in this world what they are by nature in their vnregenerate estate and what they are by grace in the state of grace In the state of corruption two things are true of them and are true of all men 1. They were dead in actuall sinnes 2. They were then in the vncircumcision of the flesh and likewise dead in it In their estate of grace he puts them in minde of two benefits 1. Regeneration 2. Remission of sinnes Thus of the coherence and order of the words Diuers things may be noted in the generall 1. We may from hence be informed of the fruitlesnes of philosophie traditions or ceremonies of Moses they cannot make a miserable man happie they cannot infuse the least sparke of spirituall life into any 2. We see the Apostle thinks it meet to put men often in minde of their miserie by nature and great reason for it exalts the praise of the riches of Gods grace in Christ And it may serue to humble men for their falls after calling and to keep them still suspitious and watchfull ouer a nature that hath been so prone to sinne and securitie in sinning it may serue to eat down the pronenesse of our nature to vaine boasting and confidence in the flesh and it should much excite men to the loue and care of godlinesse and pietie with all life and power seeing they haue been so long slaues to sinne And lastly the Apostle rips vp this matter of purpose to withdraw their mindes from traditions and philosophicall dreames Dead in sinnes They were dead in sinnes both if you respected their publike estate or each particular person If you looke vpon publike states before they are framed and reformed by the word what are they but heaps of men dead in the graues of sinne and senselesse in their sinfull courses and thus it is with euery particular person the words import that he is guiltie of many sinnes and he is dead in them also Naturally euery man is guiltie of secret atheisticall conceits of vnbeleefe of ignorance of hardnes of heart of swarms of euill thoughts and affections of hurtfull passions and lusts besides his defects of the knowledge of God and that warmth of the holy affections of loue feare trust and ioy in God Who can sufficiently rip open the vnthankfulnes lukewarmenes hypocrisie inconstancie and presumptuous profanenesse that is in our hearts by nature in matters of Gods seruice how do men daily offend either by not calling vpon the name of God or by taking it vp in vaine who can number the othes lyes reproches curses flatteries and filthy communication hath and did daily infect the mouths of men Oh the world of sinnes wee are actually guilty of against God or men or our 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 miserie in all their sinnes they are dead in them Dead There is a fourefold death temporall corporall spirituall eternall The state of man being in miserie he is dead temporally The bodie of man being in the graue hee is dead corporally The soule of man lying in sinne is dead spiritually And both soule and bodie being cast into hell are dead eternally 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 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 miserie 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 or a prince of this world yea thou maiest haue a name that thou liuest spiritually 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 bodie 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 iudgments 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 here obserue that to liue yea to die quietly is no signe of a man in a happie case for if this death in sin be not cured thousands of people may die quietly because they die senseleslie they feele no more of the feare of hell or iudgment 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 sin 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 helâ— 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 here warned of thy miserie let it be enough thou hast been dead
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue as knowing that the exercise of true christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
shew at our pleasures but they are necessary such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. As I said to the Iewes whither I go can ye not come so to you also I say now a new commandement giue I you that ye loue one another euen as I loued you He shews here that whereas they might be grieued that they should loose Christs bodily presence he had appoynted them a course for their solace and that was instead of Christ as fellow-members in Christs absence in the world to striue by all means to delight themselues in louing society one with another And this Commandement he calls a new Commandement not in respect of the matter of the duty for that was alwayes required but in respect of the forme of obseruing it for the old generall rule was That thou shouldest loue thy neighbour as thy selfe but now that forme as I haue loued you hath in it something that is more expresse and for the incomparable sufficiencie of the president is matchlesse and more full of incitations to fire affection Againe the person that giues it and the time is to be considered I now giue this commandement Men are vsed that haue any sparks of good nature in them to remember and carefully to obserue the last words of their dying friends especially if they charge not many things Why these are the last words of Christ the night before his death euen this one thing he doth especially charge vpon vs Namely while we abide in this flesh and are hated of this world and want those glorious refreshings would come by the presence of Christ to vnite our selues in a holy bound of peace and loue to be kept strengthned by mutuall indeuors in the performance of all the duties of holy affection and that till Christ shall gather vs vnto the glory that he hath with the Father The third Motiue may be taken from the benefites that may be gotten by loue and these are diuers First there is much comfort in loue the Lord doth vsually and graciously water the society conferences prayers and other duties performed mutually by the Saints with the deaws of many sweet and glorious refreshings by which they are daily excited inflamed and incouraged to a holy contentation in godlinesse Secondly Loue is the fulfilling of the Law not only all the duties belonging to humane societies of which he there intreates are comprehended vnder loue as by that great band that tyeth all estates and degrees but also is the fulfilling of the Law by effect in that first it causeth abstinence from doing euill to our neighbour Secondly it causeth men to make conscience of fulfilling the Law and that which is there generally spoken if it be applied to the loue of the Saints may haue his speciall truth in this that there is nothing in outward things doth more fire the heart of a man to the loue of and labour after a godly life then a daily louing societie with Gods children in whom we see godlinesse euen in an experimentall knowledge not layd before vs in precept but described vnto vs in practise with the rewards and fruits of it Yea loue may be said to be the filling vp of the Law as the word seemeth to import in this that it clotheth the duties of the Law with the glory of a due manner and seateth them vpon their due subiects with the vnwearyed labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimony and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things as otherwise are exceeding hard to be knowne as first it is not euery bodies case to haue the Spirit of grace or when they haue it to discerne it yet by this loue it may be discerned for it is one of the inseperable fruits of the spirit Secondly many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Now by loue may all men know that we are Christs disciples Thirdly the winde bloweth where it listeth And that which is borne of the flesh is flesh and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Fourthly if wee would seeke God to finde him behold If wee goe to the East hee is not there if to the West yet we can not perceiue him if to the North where he worketh yet we cannot see him he will hide himselfe in the South and we cannot behold him How much more is the way of God in the heart of man vnsearchable And yet though no man hath seene God at any time if we loue one another God dwelleth in vs. Fiftly the election of man before time is like a bottomlesse gulfe and the making of man blamelesse and holy in heauen is a dreadfull mysterie and yet those two glorious branches whereof th one sprowts forth euen beyond time and thother reacheth vp to heauen nay into heauen are both fastned vpon this stocke of loue in respect of one way manner of comming to know them To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare in diuers other places of that Epistle Lastly the day of the Lord is a terrible day a day of trouble heauines the strong hearted man shall then cry bitterly then the heauens being on fire shall be dissolued and passe away with a noyse and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voyce of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Sonne of man come in the cloudes of heauen with power and great glorie And who shall be able to stand in that great and fearefull day euen all such as haue finished their course in the loue of God and his children as certainely as wee now finde loue in our hearts so surely shall wee haue boldnesse in the day of Iudgement The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children First it is a palpable signe they abide still in darkenesse and vnder the bondage of the first death and in danger of the second death Secondly a man can neuer enter into the kingdome of Heauen without it for euery man can say a murtherer shall not be saued so continuing Now it is certaine God hates a man that loues not his children aswell as he doth murtherers he that loueth not his brother is a man-slayer and wee know that no man-slayer can
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope 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 Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world 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 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 hee cals wicked men euen all carnall and vnconuerted people Hypocrites 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 wilfull 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 Maid 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 The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde 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 eyther 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 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 But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry 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 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 neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he 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 prosperitie 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. 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. 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 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 neyther doth it brooke assurance for with one breath carnall people are absurdly 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 Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope 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 Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie 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 Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion 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 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 draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad 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
Christ in or before Bread or Wine Secondly when men vse the Sacraments but as bare signes not discerning spiritually the presence of the Bloud and Body of the Lord. Thirdly when men come thither vnbidden being not called nor within the compasse of the Couenant by conuersion Fourthly when men come to eate this Lambe but without the sowre hearbes of godly Sorrow for their sinnes and Repentance Fiftly such as come without Faith by which they lay hold on Christ and Loue by which they are ioyned to Christians Thus of the first Vse Secondly the consideration of the dignitie of Christs bloud should teach Christians to esteeme their new birth It is better to be borne of the bloud of Christ then of all the blouds of men seeing by his bloud wee haue the attonement wee should reioyce in God and comfort our selues in this great prerogatiue that our many sinnes and infirmities are done away in the Intercession of Christ his Bloud speaking better things then the bloud of Abel Thirdly wee should neuer be much perplexed for the ordinary troubles befall vs for if wee looke vpon the Author and finisher of our Faith hee endured the shame and the contradiction of sinners and yet shed his bloud to whereas we haue not yet resisted vnto bloud Fourthly it should enflame vs to a desire of all possible both Thankefulnesse giuing glory to him that shed his bloud for vs and Obedience striuing to walke worthy of the effusion and application of such precious bloud striuing after perfection in all well-doing Of his Crosse. It was needfull our Sauiour should be vpon the Crosse that so hee might be the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent and that so hee might beare the speciall curse of the Law for vs of all deathes the death on the tree being by a speciall Law of God made accursed The consideration of this that Christ suffered on the Crosse should teach vs both Humiliation and humilitie we should be pricked in our hearts to thinke of it that our sinnes caused him so to be pierced and wee should put on all humblenesse of minde when we see him that was equall to God abasing himselfe for vs in the forme of a Seruant to dye on a tree yea the more basenesse hee suffered the more wee should glory and reioyce in his sufferings nothing should glad our hearts more then Christ and him crucified Further Christ dyed on the Crosse to breake downe the partition wall and to slay Hatred And shall Enmitie and Discord liue vvhen Christ is dead Shall he be nayled and shall not our vile affections be nailed downe with him Besides it should be our care to see to it that the Crosse of Christ be not made of none effect which it is when by Faith it is not applyed when the Doctrine of Christ is not Gods power in our soules when our Flesh is not crucified with the lusts of it and when wee take not vp our crosse to follow Christ And lastly when we are so bewitched that we cannot obey the truth By him This is repeated in the Originall though the Translation expresse it not for foure Reasons first to shew how hardly men are drawne to ascribe from their hearts their happinesse vnto Christ. Secondly to shew the necessitie of it It is not possible to be saued but by the imputed righteousnesse of Christ. Thirdly to shew that all things in Christs action and Passion were meritorious least men should superstitiously dote or dreame vpon his Bloud or the word of the Crosse or the signe of it or the like There is no merit in Bloud but as it was in him Fourthly to exclude the worship of Angels which abuse began then to grow among the Colossians Both the things vpon earth This All things by a distribution is againe repeated to medicine the doubtfulnesse of Gods Children which question it whether Christs merits extend vnto them as also to inflame vs to an admiration of the vertue of his death by considering how it extends On Earth Note here two things First that eternall life is begunne in this life wee shall neuer see Gods face in Heauen if wee taste not of his fauour on Earth And if this must be begun on earth why doe men deferre so great a worke as their reconciliation as if it belong to heauen rather then to be done on earth yea this taxeth the slownesse of heart and discontentment of Gods Children This knowledge ioy affection c. is the same thou must haue in heauen And wee should learne hence to liue on earth like the Citizens of Heauen that new Ierusalem Citizens will not liue so rudely as the Country Swaines much more oddes ought there to be betweene Sarazons and Hagarens if I may so say much difference betweene them that dwell in Sion and those that haue no portion but in Sinay Gods Children are the Sonnes of the Free-woman and Citizens wickedmen are the Children of the Bond-woman and forrainers and strangers from the Common-wealth of Israell Secondly where hee saith vpon the Earth and yet in Heauen I might note the vncertaintie of our abode on earth wee haue nothing to possesse but the out-side of the earth which is ready to shake vs off daily All things in Heauen For the meaning of these words wee know that there are in Heauen both Angels and Saints And it may be questioned whether Angels be reconciled in Christ or no though Angels sinned not yet Angels haue gain'd by Christ a more perfect adhering to God and establishing in their standing encrease of knowledge and of Ioy yea the Angels are reconciled by Christ thus that is they are made friends with vs with whom they are at enmitie yet I thinke this is not meant here but the Saints onely are intended because it seemes he entreateth here of Christ not onely as head for so hee is head of Angels but as Mediator betweene parties fallen out Whence wee may note two things first that the very Saints now in heauen once needed the merits of Christ none come there but were first reconciled which may be a comfort to the afflicted spirits of mourning and drooping Christians if they consider that the greatest Saints did neede remission of sinnes as well as they And besides it pounds to pieces merit of workes inasmuch as they come not into heauen but by the merits of Christ. Secondly wee may learne that Christ merited not onely our persons but our grace and glory Verse 21. And you hath hee now also reconciled that were in times past strangers and enemies because your mindes were set in euill workes HItherto of the description of the Redeemer as hee stands in relation to the whole Church In these two Verses hee is described by relation in particular to the Church of the Colossians In this description consider two things First the miserie the
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 be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth 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 Prophecies 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 Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ 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 vitious actions of the substance of it no sinne eyther 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 he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid 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 they 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 the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he 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 First for Instruction The consideration of all this should teach vs 1. to vallew 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 paid for the purchase of them we may discerne they are worth more then all the world 2. It is 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 be carefull to get into his misticall 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 Humilitie Clemency and meekenesse 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 he became but a suretie 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 needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore 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 Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. 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 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 he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 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 consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not conformed to this World and Ephes. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that it is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquitie of the Gospell If the Papists will plead antiquitie let them haue recourse to the Word or if their Trumperie will not beare the tryall of this antiquitie it is because there is no truth in them and let this be a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best auncients but this is generall Ages and generations From the particular consideration â—f these words diuers things will arise First the transitory estate of the world may here be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the men of the world haue but their short time and then they goe out and leaue their roomes to their succeeding generation which may serue for diuers vses if it be seriously thought on First it should cause vs to feare him that cannot onely change vs but mowe downe with his Sithe whole generations of men before whom the nations are but as a little dust of the ballance or drop of the Bucket and we should also magnifie and adore that God that is of himselfe subiect to no change and liues for euermore Secondly it should make vs in loue with the world of worlds and to admire the blessed estate of such as shall be accounted worthy to obtaine that world and the resurrection from the dead to such an Angelicall and vnchangeable condition and to this end we should be quickened to a serious preparation for the world to come seeing we haue but our turne and course vpon earth wee should not fashion our selues to this world wee should refuse to square our actions according to the lusts and humours of men let vs serue not the time nor the fancies of men but the King of times Secondly wee should looke to it that neither the cares of this world choake nor the God of this world hide or take from vs the word of the kingdome Thirdly and if wee must not serue the men of the world nor the things of the world much lesse may we serue sinne for if any man be a seruant to sinne hee shall not abide in the house to the next world Fourthly this may abate the great opinion of the wisedome of this world for what shall it profit mee to haue great skill to get money and meanes for this life if I haue no skill or wisedome for the sauing of my soule What shal it aduantage me to haue a nature and carriage tilled and fitted for the winning of friends for this world if I know not how to make me friends for a better world what auaileth it to haue gifts for an eminent place in mans Common-wealth and for want of grace be not acknowledged of the Common-wealth of Israell to what purpose is it to be a Disputer of this world and in the day of Christ to be swallowed vp with amazed silence as not hauing a word to â—ay for thy poore soule And yet prouidence for our future estate may be learned from these Children of this world For if the Children of sinne be so industrious to make shift for their time how much more should the hearts of the Children of eternitie be enlarged to an inflamed care of large prouision for their mortall estate Fiftly this should embolden vs to a willing forsaking of our selues in the worst of all outward trials which is to forgoe euen all for Christs sake and the Gospels if wee be put to it What great thing is it to part with that little All that wee haue in this world seeing it could serue vs but for a little time and at length wee must leaue all and besides by a voluntary abregation wee shall be aduantaged in the gaine of an eternall recompence of reward a hundred-fold better Againe in that the Gospell is hid from whole Ages and Generations of men wee may see that whole multitudes may bee in a miserable estate and that it is no priuiledge for any in sinning that many are such sinners Neither is multitude or succession of men in one minde for matters of Religion any note of the true Church For here are whole ages and many successions of men that all liued and died without the knowledge of the Gospell it is a slender prop for faith to rest on to say our Fathers and forefathers liued and died in this or that minde or opinion Further wee may obserue hence the infectiousnesse of sinne how naturally it will spread euen to the poisoning of whole Worlds of men If sinne but once get a fountaine if the Lord stoppe it not into what riuers of contagion will it defuse it selfe Also we may see how fearefull a thing it is to fall into the hands of an angry God since the liues of so many millions cannot finde pitty or pardon with him And the insensiblenesse of sinners may hence be noted also When would those ages and generations of men haue awaked out of their idolatrous sleepe if the Lord by the voyce of his Sonne and his Seruants had not awaked them Moreouer it may be manifest from hence that the Lord in dispencing his grace is not moued by any outward things for what can any person or people haue to commend them by to God which those Nations had not Lastly we may here see it verified that Gods iudgements are like a great deepe it is not for man to conceiue that hee should be able to search into them Yet least any should stand still and be swallowed vp with amazement at the fall and ruine of those worlds of men let him consider of these things following First that these people were instructed by the Creatures and had a Law written in their hearts Secondly that these terrible desertions and exquisite iudgements were deserued by an infinite measure of horrible â—innes which if wee could soundly considerâ— of our Obiections about their fals would be much dulled Thirdly that it is God that prescribes and describeth Iustice and therefore things are iust because hee doth them not that first man must pronounce them iust and then
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
ministery 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 Maiesty to iudge all men and Angels and this is the appearance heere mentioned 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 heere sayd 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 worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the
day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three First the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioined with his appearing The signes going before are more remote or more neere The more remote signes are these First the vniuersall preaching of the Gospell to all nations Gentiles as well as Iewes Before the end come saith our Sauiour This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations Secondly most cruell persecution Euen such tribulation as was not from the beginning of the world Thirdly a generall falling away or apostasie of the Churches in Antichrist Fourthly warres and rumors of warres famine pestilence and earthquakes in diuerse places Fiftly false Prophets and false Christs which shall deceiue many The signes more neere are First the preaching againe of the euerlasting Gospell Secondly the detection and fall of Antichrist and the spirituall Babell Thirdly the calling of the Iewes after the fulnesse of the Gentiles is come in Fourthly coldnesse and security in the world as in the daies of Noah Fiftly the shaking of the powers of heauen the darkning of the Sunne and Moone and the falling of the starres c The signes conioined are especially two First the wailing of all the kindreds of the earth Secondly the signe of the sonne of man Which what it shall be I cannot describe And thus we are come to the very time and execution of the iudgement And therein consider First the preparation Secondly the iudgement it selfe Thirdly the consequents of the iudgement The preparation is two fold First of the Iudge Secondly of the iudged Vnto the preparation of the Iudge may be reserred these things First his commission or that singular power giuen him of the father to execute iudgement vpon all the world And this shall be then made manifest to all men Secondly the cloathing of the humane nature with a most peculiar and vnsearchable maiesty and glory most liuely expressing and resembling the forme and brightnesse of the father Thirdly the attendance of thousand thousands of holy Angels in the perfections of their splendor Fourthly theÌ„ choice of a place in the clouds of heauen where he will sit Fiftly the erecting of a most glorious white throne which what it shall be who can vtter yet without question it shall visibly then appeare And thus of the preparation of the Iudge The Iudged shall be prepared foure waiâ—â— First by citation Secondly by resurrection Thirdly by collection Fourthly by separation First they shall be cited to appeare The word is three times cited First by the Prophets and fathers before Christ. Secondly by the Apostles and ministers of the Gospell since Christ. And the last summons is this here meant which shall be performed by a shoute from heauen and the voice of the last trumpe And this shall be the voice of Christ the Archangell of God and ministred by Angells For that it shall be Christs voice is plaine the dead shall heare his voice as he saith in Iohn And the Lord himselfe shall descend from heauen with a shoute with the voice of the Archangell and with the trumpe of God That the ministery of Angells shall be vsed is manifest by the Euangelist S. Matthew who reporteth Christs words thus And he shall send his Angells with a great sound of a trumpet Secondly vpon this voice shall a resurrection follow which may bee two waies considered First euery man in his owne body whether he hath done good or euill shall reuiue and rise vp out of the graue or other places of the earth or sea or aire without any losse of any part that so euery man may in his very body receiue what he hath done whether good or euill Secondly the liuing shall be all changed in a moment in the twinckling of an eie at the last trumpet And this change shall be in stead of death and a kind of resurrection Not a change of substance but of qualities Our corruptible shall put on incorruption Thirdly then shall the Angells gather and collect and bring into one place from the foure winds of heauen that is from all the foure parts of the world all that are quicke or dead now raised or changed elect or reprobate and such is theâ—r power that they will be able to driue in the mightiest wickedest vnwillingest yea though they were neuer so many millions of them Lastly when they are thus brought together there shal be made a separation For the sheepe Gods elect shall all be put on Christs right hand And the reprobate or goates shall be compelled to his left hand And thus of the preparation The iudgement it selfe followeth In the iudgement it selfe I consider three things First by what law man shall be tried and iudged Secondly by what euidence Thirdly what the sentence shall be For the first the Gentiles shall be iudged by the law of nature The vnbeleeuing Christians in the visible Church shall be iudged by the word or law writ or preached to them According to that of the Apostle they that haue sinned without the law shall perish without the law and they that haue sinned vnder the law shall be iudged by the law And our sauiour saith He that refuseth me and receiueth not my words hath one that iudgeth him the word that I haue spoken it shall iudge him in the last day And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in or belonging to the couenant of grace applied to them in this life and must fully then bee confirmed and accomplished For the sentence at the last day shall be but a more manifest declaration of that iudgement the Lord in this life most an end by his word hath past vpon man For the second the euidence shall be giuen in principally by the opening of three bookes The one is the booke of conscience and the other the booke of life and the third the booke of Gods remembrance The booke of conscience is that word which is kept within euery man of all sorts of actions And that conscience may at that day giue in fuller euidence it is certaine that after the resurrection it shall be almost infinitely extended by the power of God to expresse this last testimony both in the good and in the euill The booke of life is Gods sacred and eternall record of all those persons that
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety 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 neeeds 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 adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite 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 find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think 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 shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide 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 Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 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 a part 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 filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath 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 vncleanenesse 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 meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie 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 now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie 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 he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
in worde In nature and so the Prophet Dauid saith men of high degree are a lie In worke and so men lie either through hipocrisie or deceite Hipocrisie is lying whether it be in worship to God or carriage towardes men Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or applie truthes to wrong persons or for wrong ends The Diuell is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so do they in slaundering and flattering But most strictly lying is in the report of thinges vntrue in conuersing with men whether at home or abroade There are many reasons why a Christian should take heede of lying First if we consider the cause of lying it is the Diuell he is the father of lies Secondly if we consider the nature of a lie it is most shamefull and hatefull and therefore the liar denies his lie because he is a shamed to be taken with it And our Swaggerers hold the lie so disgraceful that they will reuenge it many times with blood Riches cannot adde so much grace to a man as lying will bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a liarf. And the Lord vseth to recken lying with the most monstruous sinnes to make vs the more to hate it as we may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly on the contrarie to speake the truth is to shew righteousnesse A mouth without guile is a marke of Gods redeemed and the remnant of Israell as ingenerall they will do no iniquitie so in speciall they will not speake lies Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other It were most vnnaturall for the head to lie to the hand or one member to be false to an other so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if we consider the effects or consequents of lying for it makes vs abhominable to God as they that do truly are Gods delight so lying lippes are abhomination to the Lord and a liars tongue is one of the 7. abhominable thinges which Salomon reckoneth vp The law also is giuen to liars among the rest as the Apostle to Timothie affirmes It is one of the sinnes that bringes vpon a mans soule and bodie the forfeiture of the law If lying be not restrained in time thou maiest get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixthly know that God will enter into iudgement with all liars sometimes by ordinarie iudgements sometimes by extraordinary as he did with Ananiah and Saphirah Now the holy Ghost saith he that speaketh lies shall not escape but God will destroy them that speake leasings or if we could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in them but more especially they are in a cursed condition that seeke lies and teach their tongues to lie neither let men please themselues that they can do it couertly For liars are for the most part easily found out there is among the rest 3. signes of a liar and in one of the three he vsually discouers himselfe 1. To vary incontinently 2. To hearken to a false tongue 3. To loue lies But let euery one that feareth God obey this counsell of the Apostle to put lying in the Catalogue of sinnes he would daily watch against And because by nature wee are all prone vnto this sinne we should remember it euen in our praiers to God that he would remoue far from vs vanitie and lies Before I passe from this vice there are certaine questions to be answered as first whether all lying be sinne or no. That this may be vnderstood men vse to deuide lies into three sortes There is an ossicious and a pernicious and a iesting lie All men condemne the pernicious lie many excuse the lie in iest and some commend the officious lie but the truth is all are naught And therefore the Apostle saith lie not at all for he speaketh indefinitely But it will bee obiected that the midwiues and Rahab and Micholl did lie but it must be answered that their zeale and pietie was to be praised but the meanes they vsed was not to be imitated If any obiect that the Patriarches vsed lying they must know that diuers speeches of theirs which to some seeme to be lies indeed were not For Sarah was Abrahams sister and Iacob was Isacks first borne by diuine dispensation and prophetically so Paules speech about the high Priest may be excused when he saith he knew not that he was the high Priest For from the death of Christ the right of the Priesthood ceased If it be further obiected that of two euils the lesse is to be chosen I answere that that rule is to be vnderstood of euils of inconuenience not of euils of sinne Now that it may further appeare that it is not lawfull to lie no though it were to saue others from great danger These reasons may be weied First we may not doe euill that good may come of it 2ly Peter was rebuked for dissembling though it were as hee conceiued to a good end euen to auoyd offence and scandall 3ly nay it is not lawfull to him though it were to defend Gods cause or to preuent his dishonour therefore Iob saith earnestly and in great heat will ye speake wickedly for God and talke deceitfully for him will yee accept his person c. 4ly If wee might lye to saue others out of danger then wee might lye to saue our selues also for we are not more bound to care for the safetie of others then our owne but we may not lye to saue our selues for then Peter had not sinned by denying his Master keeping his faith and his heart seeing it was to saue his owne life Lastly we might as well commit fornication with the Moabite to draw them to our religion or steale from rich men to giue to the poore as to lye to profit Quest. But is it not lawfull to suppresse the truth sometimes Answ. Truth is either
and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge hee maketh intercession for them and for the stings of this ould serpent hee is a continuall brasen serpent they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted and his power dwelleth in them to be manifested in their weakenesse and he came into the world of purpose to dissolue the worke of the Deuill Thirdly are they dismayed with the sence of their owne weakenesses and ignorance why they haue such an high Priest as is touched with their infirmities and knowes how to haue compassion on the ignorant hee will not breake the bruised reed nor quench the smoaking flaxe Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God yea hee will be their consolation so that as their sufferings abounds his comforts shall abound also or if he doe not deliuer then hee makes a supply by giuing them better things out of the riches of his glory He is a husband to the widow and a father to the fatherlesse and as the shadow of the rocke in a weary land to them that are persecuted and driuen to and fro by the hot rage of euill men Lastly are they in the feare or in the danger of death Why Christ is all in all heere also for he hath ouercome death for them hee hath opened the way to heauen he hath destroyed him that had power ouer death he hath freed them from the wrath to come he hath begotten in them a liuely hope of a happy issue from the passage of death he is the first borne of the dead and hee will be the resurrection and the life vnto them What shall I say but conclude with the Apostle Christ is in life and death aduantage onely that Christ may be all in all to vs we must heare him we must beleeue in him we must deny ourselues and take vp our crosse and follow him and finally we must liue to him and die in him And thus of this eleuenth verse and so of the second part of the generall exhortation VER 12.13 Therefore as the elect of God holy and beloued put on bowells of mercy kindnesse humblenesse of minde meekenesse long-suffering Forbearing one another and forgiuing one another if any haue a quarrell against another euen as Christ forgaue you so also doe you There are three things requisite to holy life First the meditation of heauenly things Secondly the mortification of vice Thirdly the exercise of holy graces and duties Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto Now in these words and those that follow to the 18. verse he intreats of the third for he giues rules for the obedience of the new man and those rules are more speciall or more generall The more speciall rules are from the 11. verse to the sixteenth The more generall are in the 16. and 17. verses the one concerning the meanes of holy life vers 16. and the other concerning the ende of holy life ver 17. The speciall rules giue in charge the exercise of nine graces and in the setting downe of these rules I obserue 1. The Motiues to perswade to the obseruation of them and they are three the one taken from their election the other from their sanctification the third from the loue of God to them And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse 2. The manner how they be charged with these graces and that is noted in the Metaphor put on 3. The graces themselues and they are in number nine Some of them haue their greatest praise in prosperity principally as mercy kindnesse meekenesse humblenesse of mind some of them concerne the times of aduersity principally as long suffering and clemency in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Now from the coherence imported in the worde therefore diuers things may be noted 1 In that he prescribes the mortification of vices before the exercise of graces it shewes that till vice be mortified grace will not grow nor prosper the true reason why many men thriue no better in the gift of Gods spirit is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life 2 In that he rests not in the reformation of vices but prescribes also rules of new obedience it shewes that it is not enough to leaue sinne but we must bee exercised in doing good It will not serue turne for the husbandman that his fruit trees beare no euill fruit but hee will cut them downe if they bring not forth good fruit barrennes is cause great enough of hewing downe 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed for the attaining and exercise of euery holy needefull grace and duty he that hath true experience of the beginning of any true grace hath a true desire and a willing indeauour and a iust estimation of all grace For as he that repents of one sinne loues no sin so he that trauels in the birth of any grace desires all grace so farre as in conscience he knowes them to be required of God and in some degree except it be in the time of violent temptations or that the losse of the meanes occasion any deadnesse or faintnesse in the desires of the heart or that there be a relapse into some presumptuous sinne after calling 4 If this therefore carry vs to the former verse then we are informed that our indeauour after mercy meeknesse patience loue peace or the rest will neuer want acceptation with God And withall wee may take comfort if wee would seriously set about the practise of these though wee found many lets and doubts and difficulties yet Christ will be all in all to help vs and giue good successe Thus of the coherence The motiues follow and first of Election Elect Gods seruants are Gods elect and that both in respect of election before time and also in respect of election in time for the Lord hath in his eternall counsell chose them in Christ to the obteining of saluation to the praise of his grace And besides at sometime in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing
3.1 and all this they haue done with great successe for their reines haue taught them in the night and their soules haue beene full as with marrow But we may iustly complaine and take vp the wordes in Iob 35.10 But none saieth where is God that made me euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and imbracing of the meanes waies and oportunities of good And thus wee must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that we be not insnared with his spirituall baites and methods Thirdly the waies of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lippes or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially we should watch vpon whom the ends of the world are come But that which is here principally meant is watching vnto praier and thus wee had neede to watch 1. to the meanes to get abilitie to pray 2. To the opportunitie and occasions of praier 3. To the successe of it to take notice of Gods answere and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ. Thus of Watching With thankesgiuing D. 1. When we haue any suites to God for what wee want we must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier 2. In that the Apostle so often vrgeth the dutie of thankesgiuing it shewes that naturally wee are exceeding vnthankefull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thankesgiuing or diuers waies of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cuppe of blessing 2. By obedience of life for he that will truely offer praise vnto God must order his waies aright 3 By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue intreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In Generall I obserue three things 1. That wee ought to pray one for an other 2. That one great meanes to get a large heart in praier and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by praier 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improue their interest in the affections of their friends by seeking prayer of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but we must pray with others and mutually help one another by faith knowledge and praier For vs Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2 That in hearing praier God is no accepter of persons he is aswell willing to heare the Colossians praiers for Paul as heare Paul pray for the Collossians 3. It is the dutie of the people to pray for their ministers 4 It is to be obserued That he wisheth them to pray for other Preachers aswell as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others aswell as hee Thus of the persons for whom The things for which are two waies to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10 1. 2. Of life and the doore of life is the wombe of the mother Iob. 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal. 24. vlt. Reuel 3.8 5. Of death and iudgement Iob. 38.17 Act. 5 9. Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of guifts as of knowledge Reuel 4.1 Prou. 8.33 Of faith Act. 14.27 Of vtterance 1. Cor. 16.9 So heere the doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gâ—spell 2. Oportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie oportunitie power courage and successe Vse Is first for ministers and then for the people Ministers may see heere what it is that specially makes a happy Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanity of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunity beseech God to giue this wide doore of vtterance to their Teachers Before I passe from the matter he praies for I must note a doctrine lies secretly lodged within the same we may finde in the end of this verse that the Apostle was in prison and yet he doth not
desire to haue the doore of the prison open but the doore of his heart open to vtter the mysterie of Christ Noting that it is a greater want to want the liberty of his ministry in respect of vtterance then it is to want the liberty of his body in respect of the prison We should take notice of this for diuers vses 1. For thankfulnesse if there be a doore of vtterance opened in Gods house 2. For preuention of all things as much as lieth in vs that might stop the mouthes of Gods faithfull ministers There are fiue things that stop the mouthes of ministers in generall 1 Ignorance and presumptuous sinnes in the ministers themselues for polluted lips are no lips of vtterance the lips of the minister should be touched with the coales of knowledge zeale and mortification 2. The sinnes of the people many times put the Teachers to silence the rebellion of the house of Israel made Ezechiel dumbe that he could not preach Ezech. 3.26.24.27 3. The violence of persecutors preuailes often to shut the wide and effectuall doores of powerfull preaching 1. Cor. 16.9 and therefore we should pray that God would deliuer his faithfull ministers from vnreasonable and absurd men 1. Thess. 3.2 4. Discouragement and feare silence many a minister in respect of the life and power of preaching 1. Cor. 16.9.12 Heb. 13.17 Lastly humane wisdome not only lets the people from the profit of hearing but likewise it lets the minister from the power of preaching God would Doct. 1. The hearts of ministers yea of the best ministers are naturally shut they haue no gift to profit withall but they haue receiued it and who is sufficient of himselfe for these things Doct. 2. T is God only that opens vnto men the doore of vtterance t is hee that makes the heart of the Priest fat and creates the fruit of the lips to be peace he openeth and no man shutteth and shutteth and no man openeth and it should teach them lesse to feare men and their rebukes and the lesse to care for the rage of the oppressor for if he will giue libertie who can restraine it and if he will silence who can inlarge Euen vnto vs. This manner of speech notes either his humilitie or his restraint in prison or the difficultie of vtterance His humilitie it may note in this sense that howsoeuer he hath beene a blasphemer or persecuter c. yet that God would be pleased to honour him and his worke so much as giue vtterance euen to him and such as he is His restraint in prison it may import also and so his desire is they should not pray onely for ministers that were at large and enioied peace but also euen for him and such others as were in prison for a godly Preacher will not be idle no not if he come into prison and thus also it notes that the wisest men of themselues are not able to teach with power and profit the simplest and meanest men an Apostle cannot teach a prisoner without Gods speciall aid and blessing These words may note also the difficultie of vtterance as if he should say you had need to pray not only for ordinarie but extraordinarie ministers Thus of the thing praied for as it is briefly propounded Secondly it is inlarged 1. by the subiect 2. by a reason 3. by the end The subiect of the vtterance is the mysterie of Christ. To speake the mysterie of Christ. Christ is a mysterie to the Gentiles to the Iewes to Heretickes to Papists to carnall men yea to godly men It is a mysterie to the Gentile that there should be a Sauiour To the Iewes that saluation should be in the Carpenters sonne To the Papists that he should be the Sauiour alone To the Heretickes that hee should be a Sauiour in both natures To the carnall man that he should be a Sauiour in particular to him And to the godly man that he should be such a Sauiour But to expresse this more particularly Christ is a mysterie fiue waies for there are mysteries 1 In the person of Christ for what tongue can describe the supercelestiall vnion of his natures or the treasures of wisdome and knowledge or the fulnesse of the Godhead that dwels in him bodily 2 In his life and death The world could not comprehend the bookes that might be made of the wonders of his birth life and death We may see in that that is written what to adore for in this world a perfect knowledge we shall neuer attaine 3 In his body which is the Church for who can declare his generation or expresse the secrets of his power and presence in filling her who himselfe is her fulnesse and filleth all in all things or describe the manner of the vnion betweene Christ and his members Is not this a great mysterie 4 In the Sacraments of Christ The holy inuisible presence of God is a mysterie the communion of the body and bloud of Christ not locally or by contact and yet truly is a mysterie the seale of the holy spirit of promise vpon the hearts of beleeuers in the due vse of the Sacraments is a mysterie The spirituall nourishment that comes to the soule by such secret and hidden passages inuisibly is a great mysterie 5 In the Gospell of Christ. And by the mysterie of Christ in this place I thinke is meant the Gospell of Christ and it is called a mysterie because of the hiding of it If you aske me where the Gospell hath beene hidden I must answer it hath beene hidden 1. in the breast of God from all eternitie 2. in the shadowes and types of the ceremoniall Law which was the Iewes Gospell 3. in the treasurie of holy Scriptures 4 in the person obedience and passion of Christ who was the substance of the Mosaicall Ceremonies and the quintessence of all Euangelicall doctrine 5. in the hearts of Christians If you aske me from whom it was hidden I answer not from the elect for God by preaching reuealed it vnto them in due time but from wicked men but with great difference for to some there is no Gospell at all giuen as to the Gentile to some not giuen plainly as in those congregations of Israel to whom this euangelicall loafe is not diuided though in the whole lumpe it bee giuen to some not giuen in the power of it for though they heare the preaching yet by reason of mixtures carnall wisdome or ignorance and confusednesse in the Teachers there is little power in it to some not giuen internally though externally they haue meanes in the plentie and power of it If you yet aske me what causeth this hiding of the Gospell from such as liue euen in the light of it I answer it is either 1 The vaile of their owne ignorance 2 The powerfull working of the God of this world to blinde them 2. Corinth 4.4 3 The custome in sinne and customarie abuse of pleasures and profits 4 The
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
of righteousnesse Seauenthly wee should importune the Lord for our sakes to visit the great Leuiathan the Deuill and to receaue vs vnder his protection to watch vs and daily to water vs Lastly in the first Psalme are diuers rules first we must not sit with wicked men secondly we must priuately and constantly exercise our selues in the Word of God thirdly wee must seate our selues vnder the powerfull ministerie of the word neere the Riuers of these waters of life and lastly we must take heede of procrastination delay no time but with great heedfulnesse respect the season or due time of fruit all the yeere is not Seeds-time or Haruest The Vse is for bitter reproofe of the barrainesse and peruersenesse of our hearts Some men are so ignorant that they know not that they owe any thing of necessitie vnto Religion Some beare fruit and more then enough of it but it is onely to the flesh Some heare the Preacher with Herod gladly but they mend but what they list Some rest in the meanes of fruitfulnes It is enough with them for their praise that they haue the meanes and frequent it Some will beare fruit but they choose which fruit for some will doe somewhat in ciuill righteousnesse in their dealing with men but are little or nothing in sincere pietie to God Others beare faire Leaues of profession in the first Table but in the second Table beare such wilde fruit as it is a shame to behold it in this light and a sorrow it ought to be to them to heare God with disdaine expostulate about it Some are good abroad but naught at home but at the hands of all these will the Lord of the Vineyard require fruit and iudge them according to their workes And increaseth This also is added in some Copies Here I obserue two things First In what it increaseth Secondly By what meanes For the first the word increaseth fiue wayes First in the number of hearers so Act. 9.31 Secondly in the power of working the efficacie of it is and is felt of godly mindes more and more Thirdly In the fairenes of the leaues of profession It is noted of a good tree that his leaues shall not faile and it is certaine that the word maketh the glory of profession both more and more inoffensiue Fourthly In the goodnesse of fruit it causeth men to bring forth more and better fruit at the last then at the first yea Christians refreshed with the daily comfors of Gods word bring forth new fruit euery month Fiftly in the height of growth Gods Children are made euery day more heauenly-minded then other Secondly that the word of God may increase by making vs to increase in fruitfulnesse we must doe fiue things First wee must labour to continue neere the waters of the Sanctuary We should neuer but in case of necessity withdraw our hearts from the directions and comforts of a daily and setled effectuall Ministery Secondly we must take roote downeward and then the world will be filled with fruit The Tree groweth two wayes vpward in branches and downeward by rooting it selfe more and more in the earth so ought a Christian to grow vpward in the externall fruits of holy life and downe-wards in the rootes of faith hope and other holy graces and it is certaine if men be carefull to fasten their rootes more and more there will be a happy increase in the outward life of man Thirdly we must arme our selues against the heate of tribulations or persecutions as against the means of faâ—ling Fourthly wee must abide in Christ labouring to nourish the sence of his presence and the contentment arising from the Communion with his members c. Lastly we must be much in the exercises of Mortification euery branch that beareth fruit the Husbandman purgeth that it may beare more fruit Before I passe from these words it is to be obserued that hee saith not they were fruitfull or increased but the word is fruitfull c. To note that when men haue giuen their names to the Gospell that which befalleth them is said to befall the Gospell partly because what good men doe they doe it by direction from the Word and assistance of the spirit of Christ and partly because the world attributes what is done by professors of the word to the word they heare if their liues be full of good fruits the word of God is glorifyed but if they be any way vicious the word is blasphemed Then they say this is their preaching this comes of gadding to Sermons and tossing of their Bibles c. The vse is both for Instruction and Comfort For Instruction therefore Gods Children should worke out their saluation with feare and trembling and labour to be filled with the fruits of righteousnesse liuing inoffensiuely and holding forth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation For Comfort also because the Lord is pleased to communicate the honour of his word to his people so as where the word is in credit they shall be in credit and if they be despised they are not despised alone but the Word is despised with them Thus of the first thing in the efficacie of the Word viz. what it doth The second thing is vpon whom it worketh or the subiect-persons As it is also in you Doct. It helpes not vs that others though many be wrought vpon by the word gathered made fruitfull and increased vnles we be sure of the efficacie of it in our selues It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World if it had no power amongst them There is a windie vanitie preuailes in the heads of many hearers they thinke they doe worthily when they commend the Sermon praise the Preacher tell of the working of the word in such and such though they perceiue not that vnto them it is but a dead letter Many are full-mouthed but haue empty hearts and hands but it should be our discretion to labour the cure of this loosenesse and wandering of heart and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan Thus of the persons the time followeth From the day Here I obserue three things First that there is a season for men to be fruitfull in we are naturally dry trees or no trees Wee are but dead stockes neither if we should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the GOSPEL or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study 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 truely layd 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 transitory and earthly things heere below that will so little auaile the owners in they day of death and will be 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 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 is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty 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 diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we 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 The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie 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 And they onely may truely 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 endeauours 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 remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the