to their rebukes Pro. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections Fifthly with piety praying for them for if they must doe it for all men much more for them and if for all in authoritie then for Parents 1 Tim. 2.1 Sixtly with all meeknesse of loue shewed three waies 1. By obeying without inquiring discoursing murmuring or contending 2. By bearing their infirmities either of bodie age or minde obey though aged diseased crabbed c. 3. Obeying without respect of profit some children are obsequiouâ— so long as any thing is to be had from their parents but when they haue all they must haue then their forwardnesse to please is neglected this is a base and mercenarie obedience Seuenthly with all thankfulnes and gratitude a great part of which is to recompence their Parents kindnes by releeuing their wants if they fall into wants 1 Tim. 5.4 Your Parents Viz Both your Parents not your Father onely but your Mother also Leuit. 19.3 Prou. 15.20 In all things Quest But must they be obeyed in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Eph. 6.1 But else we must obey in all things that are not apparant to be sinfull though against our ease profit credit c. Or more plainely thus All things are of three sorts First some things are simply good this must be done though the Parents forbid because God commands Secondly some things are simply euill these things must not bee done though Parents command because God forbids Thirdly some things are indifferent in these children must obey though their Parents require things neuer so vnmeete for things may be vnmeete that are not vnlawfull Thus of the doctrine of their obedience Against this doctrine children obiect many things Childrens obiections ansvvered Obiect I am now in better estate in higher place of better gifts or such like then my Parents Answ This is no reason to withhold obedience and reuerence for Ioseph was a Prince in Aegypt and Iacob in great want Salomon sits in his throne of Maiestie and yet when his Mother comes to him he yeelded all reuerence the throne did not make her cease to be a Mother yea our Sauiour Christ infinitely excelled his Parents and yet he was subiect vnto them Luk. 1.51 Obiect But our Sauiour saith call not men father on earth Mat. 23.9 Answ The words are not to be vnderstood simply but comparatiuely and that either to God or to the Pharisies call no man Father as thou callest God Father but so giue titles to men as all honour and sacred estimation of Gods fatherly care be preserued and call no man Father as the Pharisies ambitiously desire to be called giue not trust and child-like honour to men of what profession soeuer that you should onely trust in them and by performing honour or obedience or recompence to them grow carelesse of the duties you owe to your owne parents as the Pharisies taught Mat. 15.5 Obiect But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeyed Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them not besides God knowes what is good for thee and therefore hath caused thee to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeyed so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my Vncle Aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordecai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of Parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their parents so they would bestow it vpon them Mat. 15. 2. This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set downe in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the duty the reason followes There are many reasons why they should obey Reasons vvhy children should obey their parents 1. Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse nor morsell to put into their mouthes and what can children render equiualent hereunto 2. Christ himselfe was obedient to his Parents Luk. 2.51 3. This is the puritie and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Pro. 20.11 4. The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5. If thou obey not thy Parents thou maist liue to bee required by thy children 6. In the sixth of Ephes 1.2.3.4 There are many reasons why children should obey First it is the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and piety to the Lord. Secondly this is right it is childrens iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the very first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz. in the second Table A fourth reason is children must obey for so it shall go well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2. I say if God performe not this promise absolutely in the letter yet he performes
the renuing of the minde with knowledge and of the whole man with the image of Christ v. 10. Verse 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free Christ is all in all things v. 11. Verse 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercy kindnesse meeknes humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Verse 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Verse 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one body v. 15. Verse 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concernes the word in generall 2. the Psalmes in speciall For the first he propounds three things 1. the author of it the word of Christ 2. the manner of entertaining the word let it dwell in you plenteously in all wisedome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where he sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holines v. 16. Verse 16. The third thing is the end which is considered two waies First Verse 17. as the end of intention that wee aime at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our workes and so they must giue thankes to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First the Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Verse 18. Secondly The Husbands duty is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Verse 19. Thirdly The dutie of children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well pleasing to the Lord v. 20. Verse 20. Fourthly The duty of Parents is exprest by dehortation Verse 21. in these words Parents prouoke not your children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the duty of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 Verse 22.23.24.25 The exhortation is both briefly laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. With singlenes of heart 2. With feare of God 3. Heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER VERSE I. IF ye then be risen vvith CHRIST seeke those things that are aboue vvhere CHRIST sits at the right hand of GOD. HItherto you haue beene taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenly things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthinesse fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CRIST is there in singular glorie aduanced aboue all men and Angells next in glory and power to GOD himselfe ô then how should your mindes runne vpon him and to contemplate of these things is to ascend after him Verse 2. Set your affections on things vvhich are aboue and not on things vv ch are on the earth And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts onely but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they bee traditions or worldly things or the workes of the flesh Verse 3. For ye are dead your life is hid vvith CHRIST in GOD. Now there are excellent reasons by which I may briefly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST
3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4 Eight sorts of things that are aboue fol. 4 A fourefold presence of Christ fol. 6 Of Christs sitting at the right hand of the Father fol. 6 Three benefits come by tender affections fol. 8 Three sorts of things called things on earth fol. 8 Eight reasons in generall to disswade from affecting earthly things fol. 9 Salomons reasons against the loue of earthly things fol. 10. 11 Christs reasons fol. 12 The faithfull are dead three waies fol. 13 The life of Christians is hid in diuers respects fol. 14 Who may say Christ is their life fol. 16 Of the appearing of Christ fol. 16 Six appearings of Christ. fol. 16 Threefold iudgement fol. 16 Who shall iudge who shall be iudged where the iudgement shall be and when fol. 17 The signes of the second comming of Christ fol. 18 The forme of the last iudgement the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22 What we must doe that we might be assured of the glory of heauen fol. 26 How long we must continue our sorrowes in mortification fol. 29 Why sinnes are called members fol. 30 Reasons against whoredome fol. 31 Seuen kindes of vncleannesse besides whoredome fol. 33 Remedies against vncleannesse fol. 34 The causes and occasions of lust fol. 35 What couetousnes is and the effects of it 36. 37. the signes of it 38. remedies against it fol. 39 Gods wrath vpon vncleane persons fol. 41 Iustice in God considered foure waies fol. 42 The fearefulnesse of Gods wrath set out fol. 43 The signes of Gods wrath the meanes to pacifie Gods anger and how we may know that God is pacified fol. 44. 45. 46 The markes of a childe of disobedience fol. 47 Difference betweene Gods anger towards the godly and the wicked fol. 48 The profit of remembring our naturall miserie fol. 49 A fourefold life fol. 51 How we may know when sinne is aliue and when it is dead fol. 51 A man neuer truely repents till he indeuour to be rid of all sinne and motiues fol. 53 Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it fol. 55. 56 Malice and the degrees and kindes of it 57. Reasons and remedies against it fol. 57. 58 Of blasphemie the kindes of it and reasons against it fol. 59. 60 Against filthy speaking fol. 61 Of lying reasons against it and questions answered fol. 61. 62 What the old man signifieth and why corruption is called the man and why the old man 63. 64. and what the workes of the old man are the old man is put off six waies fol. 64 The necessitie of the new birth fol. 66 Of the renouation of the creature in foure things and of the obedience in three things fol. 66 Rules for attaining of true knowledge fol. 67 Of the image of God in Christ in the Angels and in man 68. with their difference at large fol. 68. 69 How Christ is all in all and the comfort of it fol. 72. 73 The kindes and signes of election fol. 74 How many waies the elect are holy fol. 75 Fiue properties of Gods loue fol. 76 The kindes of mercy fol. 77 Motiues to mercy Rules how to shew mercy fol. 78 True Christian curtesie fol. 79 What humblenesse of minde is negatiuely and affirmatiuely fol. 80 Motiues to humblenesse of minde and of diuers sorts of pride fol. 80. 81 Of Christian meeknesse fol. 81 Of Long-suffering fol. 81. 82 Of forbearance the kindes and motiues and rules for the practise of it fol. 82. 83 Of forgiuing diuers questions fol. 84 To forgiue as Christ forgiues hath fiue things in it fol. 85 How loue is aboue all vertues fol. 85 The sorts and signes of loue fol. 86 Loue is the bond of perfection three waies fol. 87 Of Peace it is threefold fol. 87 How it is of God and when it rules and what we must doe to get it fol. 88 What is required in performing thankefulnes to men and what in receiuing it fol. 90 The Scripture is the word of Christ in foure respects fol. 92 Men sinne against the word six waies fol. 92 Women must seeke knowledge as well as men fol. 94 The vse of Scripture in our houses fol. 94 Of the wise vse of the word fol. 95 What we must doe that the word may dwell plenteously in vs and how we may know it doth fol. 98 Who may admonish or be admonished 99. Rules to be obserued in admonition fol. 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms fol. 101 Vnto the goodnes of the action the goodnes of the end is required fol. 102 Things are done in the name of Christ foure waies fol. 103 Six reasons why Gods children should be more carefull of their words and deeds then others fol. 104 Of giuing thanks to God fol. 105 Of the gouernment of a familie the authoritie antiquitie and vtilitie of it fol. 107. 108 Foure things in a holy liuing together in a familie fol. 108 Six things in houshold piety fol. 108 Fiue things required in the labours of a familie fol. 109 The dutie of Wiues fol. 110. 111. 112. 113 Why subiection is rather named in the Wiues dutie fol. 111 Fiue things in the Wiues subiection fol. 111 Six waies Wiues must honour their Husbands fol. 111 Foure waies Wiues shame their Husbands fol. 112 Fiue waies Wiues shew faithfulnesse fol. 112 Six waies Wiues shew feare fol. 112 Six rules for Wiues workes fol. 112. 113 What Wiues are not bound to fol. 113 What they must doe that they may performe subiection fol. 113 The Wiues comelinesse in three things fol. 114 Husbands shew their loue foure waies fol. 116 Six waies Husbands honor their Wiues fol. 116 Seauen reasons why men must loue their Wiues fol. 117 Husbands obiections answered fol. 117 Causes why men loue not their Wiues fol. 117 Of bitter Husbands fol. 118 Foure rules for curing this bitternesse fol. 118 The dutie of children fol. 121 Childrens obiections answered fol. 122 Reasons of their obedience fol. 123 The dutie of Parents fol. 124. 125 How Parents prouoke their Children fol. 126 Seruants dutie fol. 128. 129. 130. c. Fiue faults in Seruants fol. 128 Foure things in the manner of Seruants obedience fol. 129 Six waies to know singlenesse of heart fol. 132 Twelue signes of a single hearted man fol. 133 Eight signes of a single hearted Seruant fol. 133 Of the feare of God in Seruants fol. 134 What Masters must doe to get the feare of God into their Seruants fol. 134 Eight obiections of Seruants answered fol. 135 CHAPTER III. VERSE I. If yee then be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God HITHERTO of
very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnes The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple Psal 119.96 it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the word in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the studie of the word in all the meanes both publike and priuate Ob. Obiect But if I should it will be in vaine I haue such an ill memory c. Sol. Psal 119.160 Ans The beginning of the word is truth and men should finde by experience the contrary to their feares if they in sinceritie sought vnto God in the word and as for ill memory we must know that a good memorie is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse indure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge out hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should encourage themselues and say with Dauid thy statutes shall be my song so long as I continue in the house of my Pilgrimage Ob. Ob. Sol. Esay 51.7 But our inward desires and delights in the word are mixed withoutward disgraces and scornes of men we are reproched slandered rebuked c. Ans Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sinceritie meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. Ob. Sol. Ob. Sol. But they might say we are tanted and threatned and disgraced Ans Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans Though God doe not by sudden iudgements destroy them all at once yet hee promiseth that his curse shall secretly and insensibly eat them as the moth God doth daily iudge them though we see it not and for the faithfull Esay 51.7.8 their righteousnesse shall neuer be taken away by the reproaches of men but it will endure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuers speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the Almightie a Psal 91.1 in the very light of Gods countenance b Psal 140. A house without the word is a very dungeon of darknesse To exercise our selues in the law it will giue our hearts rest in the daies of euill The fathers commandement and the mothers instruction would leade our children and seruants when they walke c Psal 94.12 it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange woman d Prou. 9.20 to 25. there would not be such filthines in many houses as now commonly appeares to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience This would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular encouragement from the God of Israel Isa 29.22.23 In you Secondly in that the people are made the subiect persons to bee exhorted hereunto it plainly confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibit priuate men from the domesticall and daily vse of it But the Apostle doth not enuie it in the Lords people that the word should dwell plenteously in them as well as in Clergie men Plenteously 3. In that he requires the word should not only dwell with vs but for measure be plenteously there it should teach vs in practise to endeuour it but for explication of this vse I consider of two questions to answer them Quest Quest 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans Answ Six things are to be practised 1. Wee must walke at libertie freeing our heads from worldly cares lusts and delights e Psal 119.45 2. Wee must auoid euill company and say with Dauid Away from mee all yee wicked for I seeke Gods statutes f Ps 119.115 3. We must striue to take away the lets of the practise of what we doe know this Dauid cals the lifting vp of his hands to Gods Law g Ps 119.48 4. We must exercise our selues in the word day and night in reading hearing meditating conference propounding of doubts and comparing of places and all times by all wayes turning our selues into all formes to gaine knowledge 5. We should by praier beseech God to doe two things for vs first to giue vs the spirit of reuelation h Ephes 1.18 secondly to giue vs larger hearts i Psal 119.32 6. We must be thankfull for what knowledge we doe get by the meanes
God vpon her Thus of what is required Loue viz indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first weeke moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugall froward c. Thus of the exhortation The dâ—hortation followes Be not bitter vnto them In these words the Apostle doth mollifie the authoritie of the husband and prouides that it passe not into tyrannie Here I consider foure things First what it hath not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not binde them 1. To loue their vices they may know them to be the weaker vessell yea take notice of the weaknesse of the vessell 2. To lose his owne authoritie by lightnesse and vaine behauiour 3. To omit the performance of holy duties to please her humour 4. To giue her a licence to doe what shee list and liue how shee will 5. From finding fault and reprouing so as they vse not their owne words but Gods Lastly distinguish their natures wiues of soft and gentle natures must be vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproch them for their infirmites Of bitter husbands or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vpon euery occasion Secondly in deeds by vsing them discourteously or by vniust restraint Or lastly by blowes Many men haue litle growing in their furrowes but wormwood they haue a true gall of bitternes in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bitter words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeasable their anger is like the fooles wrath Prou. 27.3 these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1. Men must pray God to cast something into their fountaine to sweeten it Foure rules for curing of this bitternes in men 2. They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3. Eat Gods booke for that will inable men to godly sorrow by being bitter in their bellies and will sweeten their mouthes 4. Looke to the rootes of bitternes stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse Reasons against bitternesse 1. It is a wise mans glory and discretion to passe by infirmities Prou. 19.10 2. Shee is not his footestoole but his helper 3. Seeing we are heires of blessing let vs blesse and not curse if God hath sweetned our hearts with grace let not our fountaines send forth bitter waters and sweet 4. The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5. Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuie and strife hereby we must shew that we haue the wisdome that is from aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed and bitter speaking they may not boast of their knowledge For such wisdome is carnall sensuall and diuelish and they are liars against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquitie with cords of vanitie and call bitter sweet it is ill to fault this way but worse to excuse defend or denie it Thus of the husbands dutie The next couple in the familie is parents and children The duties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties VERS 20. Children obey your Parents in all things for this is well-pleasing to the Lord. THe exhortation hath in it two things First their dutie Secondly the reasons of it Their dutie hath in it foure things First who are charged Children Secondly what is charged vpon them obey Thirdly to whom they owe it your Parents Fourthly the extent how far forth in all things The reason is because though it were not gratefull pleasing to the Parents by reason of their waywardnesse yet it is well-pleasing to God Children viz All children without difference of sex both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at sometimes and so they must obey The obedience of children considered of more especially or more generally 1. In the choice of their callings 2. In the election and disposing of their mariages it must be with consent of Parents Thus did Isaac Gen. 24. Thus euen Ismael Gen. 21.21 Thus Iaakob Gen. 27.46 28.9 Thus Sampson Iudg. 14.2 And this power hath euery Father ouer his Virgin 1 Cor. 7.36 37. More generally here I consider First that they must obey not in some things at some times but alwaies throughout the course of our liues this is plaine here and likewise charged Ephes 6.2 Secondly how they must obey Children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their Parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first 2. With readinesse to receiue and heare instruction Prou. 1.8 Thirdly with endeuour to fulfill their desires by their labors or otherwise Fourthly with submission first
this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so here is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is here rendred to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but wee must so serue as we please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that he frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Family duties in as much as they will not only please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea here he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccles 12. ◠Psal 148.12 There is Scripture for babes and young men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ieroboams young and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psal 144.12 A happy thing when the young men see visions as well as old men dreame dreames Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother Is 62.5 Vse 1. This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes 6.4 2. Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare sermons read the Scriptures seeke the companie of such as feare God or sanctifie Gods Sabbaoths 4. This should teach all to repent euen for the sinnes of their youth Psa 25. For they were then tied to please God aswell as afterwards 4. That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of his childe and dost thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their duty to their children it is not an easie thing to be a Father and mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from all prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speeches from chābering wantones not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists and from making of images of the trinity c. If men would auoide periury they must take heed of common swearing So Ministers must not only call for peace and vnitie but they must take heed of prouocations to discords when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their duties to their children By Fathers he meanes both Parents none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Here I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guiltie of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Answ It is not to allow Parents to be lesse carefull but it may be the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and masters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to finde them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is here restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked
Thirdly what is not forbidden in these words Parents prouoke their children first by word secondly by deed 1. By word three waies First How parents prouoke their children both by vvords and deeds by burthening them with vniust and vnmeet precepts Secondly by pursuing them with contumelious words especially when they be alwaies chiding and rating of them Thirdly by disgracing of them to others before their face or behinde their backes 2. By deedes fiue waies First by carelesse education for though children find not fault with this at first yet when they come to be of yeeres and finde their owne vnfitnesse for calling or society c. then they fret against their parents neglect Secondly by discourtesies and vnkind vsage of them when they be grown to be of yeeres Thirdly by vniust dealing about their marriages when either they restraine them of marriage when they haue a calling to it and a liking of meete person and thus they prouoke them to incontinency or when they compell them to marry when they haue no calling nor liking and thus they prouoke them to discontent Fourthly by indiscreet and immoderate passion and seuerity in correcting them Fifthly by vniust restraints either of present necessaries of food and raiment Math. 7.9.10 1 Tim. 5.8 Prou. 13.22 or in not saying vp for them 1 Cor. 12.14 Secondly that parents may not prouoke their children 1. They must begin betimes to teach them their duties for ignorance is waiward 2. they must sow the seedes of piety and godlinesse in their hearts as they draw out reason by degrees so there is a conscience euen in children as well as reason if it were informed and conscience would make them not onely religious to God but dutifull to parents 3. They must not giue their children too much libertie at the first for if they doe then will iust restraint afterwards be prouocation 4. They must pray for them to God many pray for children and so for their being that afterwards neuer pray to God to guide their hearts and so for their well being 5. They must in generall striue to teach or guide them by incouragements and allurements correction is not as diet but as Phisicke and thus recreation is not to be denied them Zach. 8.5.6 If nothing else will restraine passion in children they must impose silence vpon them he that imposeth silence on a foole mittigateth anger Prou. v. 26. 3. This dehortation hindreth not but that parents may 1. Rebuke their Children 2. Correct them Prou. 13.24 and 22.15.17 and 29.15.17 and 23.13 and 25.14 and 19.18.19 Thus of the dutie Children viz. All children sonnes and daughters in law as well as naturall children and these are prouoked 1. By groundlesse iealousies and suspitions testified by secret listning questioning and enquiring enuiously after euery thing they do or say 2. By suffering seruants to vexe or molest them 3. By euill reports of them 4. By giuing euill counsell or reporting of faults to the Sonne against his wife or to the daughter against her husband to make debate is ill in any but much worse in parents This of the parties to whom they owe this dutie Lest they be discouraged the reason followes There are many reasons why parents should be carefull by all meanes to keepe anger out of their Children 7. Reasons to preuent anger in children 1. Wise men and godly men can scarce gouerne this affection without sinning Psalm 4. much lesse children 2. Anger is a great prouoker of Gods anger it breedes a guiltinesse of Gods anger Math. 6.3 It lets in the Deuills Eph. 4.26 and vsually Sathan in the times of these passions sowes the most hellish seeds and stirs most impious thoughts in them 4. It may bring them into great mischiefe in time Prouerb 28.18 5. It is a great let to sound instruction and knowledge Eccles 7.11 Prouerbs 14.29 6. The angry person is vsually suspitious and so vnfit for society with men Prou. 1.22.24 yea it is a great hinderance both to the profit of the word Iam. 1.21 and the power and successe of praier 1 Tim. 2.8 7. Some times this rage in young persons is not to bee cooled but with bloud as in Caine. But to omit the reasons here parents must not prouoke their children lest they be discouraged Concerning discouragement in generall we must know that it is a great sin to discourage others and a great hurt to be discouraged the people must not discourage their Teachers Heb. 13.17 those that are in authoritie must not discourage such as are faithfull and desirous to approue their feare of God and to discharge their duties Gouernours in the familie must not discourage seruants or children in their good beginnings and desires after good things 1 Thes 5.14 Againe this is a Christian mercy compassion to comfort and incourage the feeble and lastly Gods fainting children should be admonished to be of good comfort and to strengthen their weary knees 2 Cor. 13.11 Esay 36.3.4 Concerning the discouragement of children Christian parents should be carefull for they may be discouraged 1. From the seruice of God when they shall see carnall men vse their children better then they that make such a profession of piety 2. From the capacitie and desire after the vndertaking of the knowledge or exercise of great things discouragement breakes their spirits and makes them pusillanimous 3. From the hope to please and so from the confidence of the parents loue and then at length from the very meanes of pleasing either by honour or obedience This of the duty of parents and children The third couple in the familie are seruants and masters The duty of seruants is set downe verse 22.23.24.25 VER 22. Seruants be obedient to them that are your Masters according to the flesh in all things IN all the words that concerne the dutie of Seruants I obserue 1. An exhortation vers 22.23 2. Reasons vers 24.25 The exhortation is two waies to be considered first as it is breifly set down here is first the parties exhorted Seruants Secondly the duty wherewith they are charged be obedient thirdly the persons to whom to your masters 2. Secondly as it is explicated in the explication I consider 1. The prouisoes about their obedience 2. The forme or manner how they must obey The prouisoes are either for limitation to curbe Masters they are to obey according to the flesh the soules and consciences are not in bondage to men or for extent to seruants they must obey in all things The manner how they must obey is set downe 1. Negatiuely not with eye seruice 2. Not as men pleasers 2. Affirmatiuely with singlenesse of hart 2. with feare of God 3. heartily as to the Lord. The reasons are 1. from hope of reward wages from God v. 24. 2. From the certain vengeance of God vpon them that do wrong v. 25. This is the order of the words From the generall consideration of all the words I obserue 5. things 1. That
20. 2.19 of Ministers and people with their duties chap. 1.25.28 2.1 and in diuers other places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3.5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glory chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the duties we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must bee considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisedom zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdome and care to auoide offences chap. 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. workes of virtue The works of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgement of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are praier and thankesgiuing of prayer chap. 4.2 3. of thankesgiuing chap. 3.17 Thus of workes of worship Workes of virtue either concerne our selues or others the workes that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance containes chastitie and sobriety in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3.5 of sobriety ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercy curtesie humilitie meekenesse long-suffering clemencic peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 1.5 or to all men and so consists of truth and faithfulnes with sincerity and obseruance oeconomical Iustice is that which concernes the houshold and so containes the duties of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. Thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choice of your Honors names for the dedication of my exposition vpon this scripture Three things swaying Godly men in like case haue compelled mee protection obseruance and thankfulnes the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it Great cause there is therfore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore The loynes of the poore daily blesse your Honors and their mouthes daily pray for you Your piety is many waies exprest to omit many vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and praier in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can wee euer sufficiently giue vnto God for that rare and worthy example with which your Ladishippe doth comfort and incourage the hearts of many in your care of Gods sabaoths in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuously professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had bin taken only for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragment I reape daily in your Honors respect of my ministerie what thankes can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest ouâ—wâ—â—â— blessâ—â—g did euer befall mee and which Madam by your Hâ—â—â—â—s singular care and furtherance after an admiral 〈◊〉 â—anâ—â—r I obteined I meane the cleaning of my reputation from the vniust aspersions of my aduersaries and that by thâ— mouth and pen of the Lords annointed my most dread Seueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to
the Colossians THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in the first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10.11 The Doctrine of Faith he expresseth two waies first by Proposition secondly by Exhortatiom In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation to the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therin be both perswades and disswades he perswades by many strong and moouing Reasons to an holy endeauour to continue and perseuere with all Christian firmenesse of resolution in the Faith and Hope was alreadie begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the False Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. verse 8. then secondly hee confirmes it by diuers reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophie vers 18.19 and against Traditions verse 20. and so to the end of that Chapter Thus of the second part Thirdly 3 The Precepts of life in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contained in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands vers 19. of Children vers 20. of Parents vers 21. of Seruants vers 22.23.24.25 and of Masters Chap. 4. vers 1. The Epilogue or Conclusion 4 The Epilogue containes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first hee makes entrance by a narration of his care to know their estate and to informe them of his To which purpose hee sendeth and praiseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required of them Of the first sort hee signifies the Salutations of six men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne either the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17 And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analysis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proame is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contained in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the forme of the Salutation it selfe The Persons saluting are two the Author of the Epistle Verse 1.2 and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and oommend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplified by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are described first by the place of their abode and so they are the Citizens and inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The forme of the Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord Iesus Christ Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them Verse 3. and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what he did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwaies that is constantly from day to day Verse 4.5 Now in the Verses that follow he expounds and opens
can pray vnto God for what he wants and is able thankefully to acknowledge what he hath in possession or promise hee will in nothing be carefull Phil. 4.6 as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwaies as the Apostle writeth 1 Thes 5.18 1 Thess 5.18 Thus of the Reasons For what wee must giue thanks Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporal as for the Word h 2 Cor. 4.16 for Mercies in praier i Col 4.2 for Victory ouer a sinne k Rom. 7.26 for Knowledge l Rom. 1.21 Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger m Acts 27 35 in wrongs Thirdly in outward things wee must bee thankefull n Col. 3.17 1 Cor. 10 3. not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and praise ouer and for their food and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate Scripture for prayer and Thankesgiuing for our very food like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may bee found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips o Psal 5. vlt. Hos 14.3 The manner of Thankesgiuing For heere foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified minds and therefore the Pharisies thanks did not a whit iustifie them p Luke 18 11.14 Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the Calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessiings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our praise by doing some thing to further Gods worship or relieue the necessities of others If GOD blesse vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is Hab. 1.16 when men attribute the glory and praise of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is We must giue thankes for others Foure rules of triall that we should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to praise God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men 1 Tim. 2.1 euen our enemies Fourthly 1 Thes 3.9 if wee can bee thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs As any are more heauenly minded they are more frequent in praises we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods praises no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the praises of themselues or of men It is fit our reioycing and praise should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First A childe of God neuer giues thankes but he hath cause to pray and contrariwise in generall from the ioyning together of these two duties two things may be obserued First that a childe of God neuer giues thankes but he hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a heart to pray and to haue so many large promises made to them that call vp on God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others viz. Deprecations Requests Foure sorts of prayers for others Intercessions and Giuing of Thankes Deprecations are Prayers for help against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong
first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion Note sinceritie and holinesse of life Thus farre of loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may bee the better conceiued two things would be weighed first what things ought to be found in our loue What things ought to be in our loue Seauen things ought to be shevved in our loue Rom. 12.15 secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in it these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly Tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberalitie sixtly Society seuenthly Clemencie Concerning these three last duties or branches of Loue it will bee expedient to adde something for further explication of them Liberalitie Liberalitie is required and it standeth of two maine branches first Hospitalitie and then the workes of mercy Hospitalitie is required in these places Rom. 12.13 Wicked hospitalitie 1. Tim. 3.2 1. Pet. 4.9 Heb. 13.2 But this dutie stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so farre from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses True hospitalitie and such house-keeping but Hospitalitie stands in the kinde entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are either in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deedes Rom. 12.13 Leuit. 25.26 Luke 6.35 that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paide againe vpon the hope of a reward in heauen 1 Cor. 8.3.8 and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate 1 Tim. 6.18.19 men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of need then that that is spared and kept Spirituall mercie There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercy that we can doe for others whom we loue or pittie Societie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solâ—ce them and our selues with them This is that that Peter requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2 17. Rom 12 11. when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but wee should both intertaine a brotherly fellowship that is society with thâ— brethren and loue it too This was their praise in the primitiue times Acts 2.42 that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the Sacraments The holy Apostle Saint Paul blesseth God for the Philippians that they did not onely make conscience of receiuing the Gospell Philip 1 5. Phil. 2.1 but also of fellowship in the Gospell and that from the very first beginning of their entrance into Religion This was the comfort of their loue and fellowshippe of the Spirit The last dutie of loue is Clemencie and this stands in the right framing of ourselues in respect of others and vnto the practise of clemencie diuers things are required of vs. First to couer the faults of others Loue couereth the multitude of sinnes Secondly to auoyde the occasions of stirring the infirmities of others 1 Pet 4 8. And heere we are bound to forbeare our libertie in indifferent things rather than we should offend our brother If thy brother be grieued for thy meate Genes 13.18 Rom. 14.15 now walkest thou not charitably It is to be obserued that he saith thy brother for it matters not for the cauells and reproaches of idolatrous and superstitious persons that neuer regarded the sincerity of the Gospell Thirdly 1 Cor. 13 7. to take things in the best part Loue belieueth all things it hopeth all things Fourthly Ephes 4.16 in our anger both to be short Let not the Sunne go downe vpon your wrath and also to be more grieued for their sinne with whom wee are angrie Ephes 4.16 then kindled against their persons as it is said of our Sauiour Marke 3.1 Hee looked round about vpon them angerly mourning for the hardnesse of their hearts Fiftly to appease the anger of others and that either by soft answeres Pro 15 1. 1 Cor 6.7 Gen 13.18 6. Mat 17.25.26 Rom 12 21. Ephes 4 31. or by parting with our owne right or by ouercomming euill with goodnesse Lastly clemency stands in the forgiuing of trespasses done against vs Be tender hearted forgiuing one another euen as God for Christ his sake forgaue you So that vnto Christian loue is requisite a peaceable curteous and tender carriage hospitalitie and a liberall distributing to their wants both in temporall and spirituall things a
couering of their faults auoiding of occasions of scandall a louing composing of our selues in matters of wrong and a daily and cheerefull association with them Thus farre of the gratious branches of Christian Loue. Now the manner how wee should loue Gods children is to bee considered Math 19 19. 22 39. Foure things in the manner of our loue 1 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in generall we should loue then as our selues and therefore in all our dealings to doe as wee would bee done by wee are to loue man in measure viz as our selues but God aboue measure But to consider of the manner of our loue more specially the particulars may bee referred to the foure heades mentioned 1 Pet. 2.22 First wee must loue brotherly that is not as we loue our beasts or as wee loue strangers or as wee loue our enemies but as wee would loue our dearest naturall brother with all tendernesse and naturalnesse of our affection Secondly wee must loue without faining without hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 1 Iohn 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is explicated to bee not in word and tongue but in deedes and in the truth not onely truely for it cannot bee a true loue vnlesse it arise from a holy agreement in the truth Thirdly it must bee with a pure heart and then we loue with a pure heart first when our affection is grounded vpon knowledge and iudgement Phil. 1.9 secondly when it is expressed in a Spirit of meekenesse Thirdly when it is free from wrath or aptnesse to be offended from enuie from pride 1 Corinth 4 21. and swelling and boasting from selfe loue when men seeke not their owne things 1 Cor. 13.4.5 and from euill suspitions Fourthly when it is exercised in holy things 1 Cor. 13.6 so as no affection can make vs reioyce in the wickednesse of them we loue Fiftly when it is manifested in long-suffering and all-suffering when we beleeue 1 Corinth 13.7 all things and hope all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly wee must loue feruently and this hath in it Speedinesse a Prou. 3.28 Diligence b 1 Thes 1 13. called Labour in loue c Heb. 6.10 Cheerefulnesse d 2 Cor. 9.17 Earnestnesse and heate of affection and this is to follow after Loue e Galat 5.13 1 Thessal 3.12 and to the end it is without interruption f Ephes 5.2.3 Motiues Math. 24. Now because these are the last daies wherein the most haue no Christian Loue at all and many haue lost the affection they had so as their Loue is growne colde and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall content in the neglect of the duties of Loue one to another but especially in the duties of a holy fellowship and mutuall societie in the GOSPELL and the rules of Clemencie and that men might bee kindled with some sparkes of desire to redeeme the time and gaine the comforts they haue lost and seeke the blessings of GOD in a holy Societie I haue thought good in the second place to propound out of the Scriptures Motiues as they lie heere and there scattered in the holy Writings to incite and perswade all sorts of men especially Professours to a more conscionable respect of this mutuall loue From example The first Motiue may be taken from Example and that both of God and CHRIST God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world that wee might beleeue in him and hee might bee a reconciliation for our sinnes 1 Ioh. 4.9.10.11 and therefore ought wee to loue one another yea so to loue one another Shall the most high GOD fasten his loue vpon vs that are so many thousand degrees below him and shall not wee loue them that are our equalls both in Creation and Regeneration Shall the Lord be contented to respect with an appearing loue and shall we thinke it enough to carry good affections to our brethren without manifestation of the outward signes and pledges of it Was there nothing so deare vnto GOD as his Sonne and did hee giue vs his Sonne also to assure vs of his loue and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue Hath God sent his Sonne out of heauen into the world and shall we stie our selues vp and not daily runne into the company of the members of CHRIST Was CHRIST sent that wee might haue the life of Grace in holy and heauenly and mysticall vnion and shall not wee as fellow-members in all the duties of a Christian societie stirre vp nourish and increase that life so giuen Note As Sinceritie is the life of Religion so Society is the life of Sinceritie Was Christ giuen a reconciliation for our sinnes and shall not wee striue to ouercome one another in the religious temper of our affections and the free and willing couering or forgiuing of trespasses and wrongs Our Head our Sauiour our Lord our Prophet our Priest our King that wee might perceiue his loue laid downe his life for vs 1 Ioh. 3.16 and should not wee imitate so incomparable an example though it were to lay downe our liues one for another From Commandement The second Motiue is from Commandement it is not a thing arbitrarie for vs to loue our brethren as is before expressed Curtesie peaceablenes liberalitie society and clemency are not things we may shew or not shew at our pleasures but they are necessarie such as if they be wanting a sin is committed nay grieuous sins euen against the commandement of Christ Ioh. 13. Iohn 13.34 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 Hee shewes here that whereas they might be grieued that they should loose Christs bodily presence he had appointed 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 meanes 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 alwaies 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 somthing 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 hee 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 serues in a holy bond of peace and loue to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection Iohn 16.12 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 From profit Philip. 2.1 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 onely 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 Rom. 13.10 How Loue is the fulfilling of the Law is the fulfilling of the Law by effect in that first it causeth astinence 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 vnwearied labours of constant well-doing Thirdly the due performance and daily exercise of the mutuall duties of loue would be a great testimonie 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 inseparable fruits of the spirit Secondly Galat. 5.22 many men follow not Christ at all and among the followers of Christ a great number are not true Disciples Iohn 13.14 Now by loue may all men know that we are Christs disciples Iohn 3. 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 1 Iohn 4.7 yet thereby may wee know that we are borne of God and doe rightly know God if we loue one another Job 23.8.9 Fourthly if wee would seeke God to finde him behold If wee go to the East hee is not there if to the West yet wee cannot perceiue him if to the North where he worketh yet wee cannot see him he will hide himselfe in the South and we cannot behold him 1 Iohn 4.12 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 foorth 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 and manner of comming to know them Ephes 4.1.4 1 Iohn 3.14 To conclude Saluation it selfe euen our owne saluation is knowne by the loue to the brethren as is cleare 1. Iohn 3.14 and in diuers other places of that Epistle Zeph. 1.14 Lastly the day of the Lord is a terrible day a day of trouble and heauines the strong hearted man shall then crie bitterly then the heauens being on fire shall bee dissolued and passe away with a noyse 2 Pet. 3.10.11 1 Thessal 4.16 and the elements shall melt with heate the Lord himselfe shall descend from heauen with a showt and with the voice of the Archangells and with the trumpet of God then shall all the kindreds of the earth mourne and they shall see the Son of man come in the cloudes of heauen with power and great glory Math 14.3 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 1 Iohn 4.17 as certainely as we now finde loue in our hearts so surely shall we 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 From the miserie of such as loue not Gods children 1 Iohn 2. 3. First it is a palpable signe they abide still in darknesse 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 hee doth murtherers 1 Iohn 3.15 he that loueth not his brother is a man-slayer and wee know that no man-slayer can inherit eternall life Ephes 3.17 Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the heart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the Church of Christ Ephes 4.16 Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephes 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection Ephes 4. It furthers our gathering into the body It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
if they would bee carefull to please God but alas they were neuer washed from their olde sinnes and they quickly returne with the dogge to their vomit and corrupt their waies being of purpose set on by the Diuell to make a clamorous profession that so their fall might more dishonour the glorie of an exact and circumspect conuersation Alas what should I say There is wonderfull want of order in the very liues of Gods children Scarce the tithe of professours of sinceritie of the Gospell that haue gathered a catalogue of holy duties and obserued out of the word that frame and order of settled holy conuersation Ten helpes of order in conuersation There are 10 helpes of order in holy life 1. knowledge 2. vprightnesse that is an vnfained resolution to shew respect to all Gods Commandements 3. constant diligence 4. watchfulnesse 5. contemplation or meditation 6. prayer 7. reading the word daily 8. frequent hearing of the Gospell preached in the power of it 9. a tender conscience 10. societie and fellowship with gracious Christians in the Gospell There are many impediments of an orderly conuersation Nine lets of order 1. Men are not reconciled to God and so not being in Christ they receiue not influence of grace from Christ to enable them to walke in an holy course 2. In others t is negligent mortification the staine of former sinnes being not washed away there remaines in them an ill disposition to sinne 3. Many are ensnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoynt vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Sathan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill society chains them downe to a necessitie of dissolutenes 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should do to bring his life into order I shall profitably aduise fiue things First Rules for bringing our liues into order that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsury whoredome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life hee liues in and with all heedfulnesse shun them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature hee is most prone vnto Fourthly he shall doe wonderfully profitably Vse of catalogues if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to be distinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoyd as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues More rules wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and prayer and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe Vses but euen pray the Lord that he would make his way plaine m Psal 5.8 before our face and direct the workes of our hands n Psal 90. vlt. and hold vp our goings in his pathes o Psal 17.5 â— that our steps doe not slide And to this end we should euery one be pâ—â—cing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy wayes either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stadfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may bee had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith The stedfastnesse of faith may be had For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and annoynteth vs in Christ doth stablish vs in him p 2 Cor. 1.21.22 There is a sure foundation of God q 2 Tim. 2.19 Matt. 7.24 vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which flie for refuge to lay hold vpon the hope set before vs which hope wee haue as an anchour of the soule both sure and stedfast r Heb. 6.17.18 And we are commanded to resist stedfast in the faith Å¿ 1 Pet. 5.9 And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith
of our friends we burie them in hope they shal rise againe And secondly we mourne because we must part with them but both these must be denied here It is the propertie of the wicked to part with their sinnes with sorrow because they must leaue them or else with hope that at length they may returne to them againe Note this rule But let all such as feare God be otherwise minded especially let vs learne from this comparison of buriall to aduantage our selues in what we may in mortification Similitudes if the master be buried we know all his seruants will attend the funerall so is it with vs in the mortification of sinnes if we light vpon the master sins and drag them to the graue we shall be sure of all the attendants they will follow to the funerall The Iewes manner was to burie with odours so should we our odours and sweet smelling prayers offered vp in the mediation of Christ And howsoeuer this worke may seeme difficult yet God many times strangely relieues our infirmities After Iezabel was cast downe and dead they had not been long within but sending out to burie her they found nothing but the skull and her feet and the palmes of her hands so many times would it be with vs if we cast downe the Iezabels our sinnes when we come to finish our mortification we may by the strange helpe of God finde the bodie of the master gone we know not how so as we shall not be troubled vnlesse it be with some skull or feete or palme of sinne But certainely though this kinde of buriall be somewhat difficult yet it is the true buriall place of Kings the most noble funerall that can be Thus of the first effect The second is in the next words How many vvaies Christ raiseth men vp In whom ye are raised vp together Christ is said to raise men vp diuers waies 1. When he awaketh men out of their naturall Lithargie or spirituall sleepinesse and securitie in matters of religion thus Ephes 5.14 2. When hee brings forth the minde of man out of the dungeons of ignorance and shewes them the light Esay 60.1 2. 3. When he cures men of discouragements and discomforts vnder their crosses Psal 41.10.6 4. When he recouers the Church from securitie or relapses either ordinarie or extraordinarie Cant. 2.10.11 c. and 5.3.5 Prou. 24.15 16. 5. When he incourageth men to holy duties A fourefold resurrection Cant. 7.12 but principally there is a fourefold resurrection The first is out of desperate crosses Esay 26.19 The second is the lifting of men vp to some speciall callings in the Church Matth. 11. The third is the resurrection of our bodies at the last day And the last is the resurrection of the soule vnto holy graces and duties this is called the first resurrection and is meant here in this place and Rom. 6.4 but most vsually we say there is a twofold resurrection the one from the corruption of the flesh the other from the corruption of sinne this latter is here meant and this belongeth to viuification Now this first resurrection must be considered either in it selfe or in the vnion or relation of it In it selfe and so there is a double resurrection First the resurrection of graces The resurrection of graces secondly the resurrection of duties For the first there are certaine graces which are not in the heart of man by nature which by the mighty power of Christ are wrought in the hearts of such as are truly conuerted A resurrection of 13 graces in a childe of God and are actually the members of Christ As first a holy inquirie after God Hos 3.5 Ier. 50.4 Secondly a holy wisdome in spirituall things Iam. 3.17 Thirdly a liuely faith in the fauour of God in Christ Fourthly a holy delight and meditation in the word of God Psal 119.10 11.128 and 27.4 Fiftly a liuely hope of an eternall inheritance 1 Pet 1.3 Sixtly a holy loue of Gods children 1 Ioh. 3.14 such as is required Ro. 12.9 10 11. Seuenthly godly sorrow for sinne 2 Cor. 7.10 Eightly vnspeakable and glorious ioy euen in affliction Rom. 5.2 1 Pet. 1.7 8. Ninthly a holy contentempt of the world and sinne and sinnefull persons Psal 15.4 1 Ioh. 2.19 Tenthly a holy reuerence and feare of God and his goodnes Hos 3.5 Eleuenthly a holy zeale and feruencie of affections especially in the seruice and worship of God Twelfthly a holy loue euen of enemies And lastly a holy desire to be dissolued and to be with Christ Now for the effecting of these the spirit of Christ is called in respect of his wonderfull working the spirit of God and of glory g 1 Pet. 4.14 the spirit of power of loue and of a sound minde h 2 Tim. 1.7 The spirit of praier or deprecations i Zach. 12.12 And the spirit of reuelation k Ephes 1.18 The resurrection of duties in a childe of God of diuers sorts in vvhich he differs from the vvicked Thus of resurrection of graces Now concerning resurrection of duties We must know that there are diuers duties which the naturall man will neuer be brought vnto in which lieth the very power of godlinesse and the experience of all sound and sauing consolation Now these duties may be three waies considered 1. As they respect holy life in generall 2. As they respect piety to God 3. As they respect righteousnesse to men For the first there are foure things wherein the liues of Gods children differ from all others 1. In the manner 2. In the matter 3. In the meanes 4. In the ends of holy life For the manner three things are eminent 1. That they are deuoted and consecrated to holines l Reuel 12.1 2. That they delight and loue to be Gods seruants m Esay 56. 3. That they haue their conuersation in simplicitie and godly purenesse n 2 Cor. 1.12 11.3 For the matter they haue respect to all Gods commandements * Psal 119.31 and do indeuour after inward holinesse o Matth. 5.6 as well as outward besides they liue by faith p Rom. 1.16 in some measure which is a way of holinesse altogether vnknowne in the practise of wicked men And for the meanes of holinesse the godly haue a recourse to a threefold fountaine of sanctitie with such a sinceritie and constancie as no wicked man can attaine it viz the word q Psal 1.2 Luc. 8.15 prayer r Gal. 4.6 and the Sabboth Å¿ Esay 56. And for the end of their obedience their praise is of God and not of men hauing a maine respect alwaies to exercise themselues so as they may haue a conscience voide of offence towards God or towards men u Act. 24.16 t Rom. 2.26 Thus of holinesse of life in generall Now in respect of piety to God it is a very resurrection through the power of Christ to bring a man to
before to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ and so the consideration of Gods mercies by Christ should breed thankefulnesse 3. To the word thanksgiuing and so they note the efficient helping cause and teach vs that as Christ brings downe Gods graces and blessings to vs so he carrieth vp our praises to God and as we must pray in his name so our praises will not be accepted vnlesse they be made in his name and presented in his intercession Thus of the generall rule Hitherto also of the first maine part of the information of holy life viz. the information of our life in generall Hitherto the Apostle hath taught vs what to do in our generall calling as Christians now from ver 18. to v. 2. of the next Chapter he shewes vs what we must be in our particular standings or thus hitherto he hath giuen morall precepts now he giues oiconomicall or rather thus Hitherto he hath set downe the duties belonging to all Christians now he informeth vs in the duties speciall as they are wiues husbands parents c. VERS 18. Wiues submit your selues to your Husbands as it is comely in the Lord. VERS 19. Husbands loue your Wiues and be not bitter vnto them BEfore I come to the particular consideration of these words I must obserue something from the coherence and generall consideration of all the verses together Doct. It is plaine that men are to be taught how to gouerne themselues in their houses as well as in the duties of their generall calling this is meet to be noted because some mens either ignorance or wilfulnesse and prophanenesse is such that they thinke Ministers should not meddle to tell them how to liue at home or how to carry themselues in their shops Doct. 2. From coherence that we may liue comfortably and blessedly in our families and particular callings wee must labour in the daily and constant vse of the meanes to be sincere in the generall The studie of the word to frame men to be good men and women in Gods sight would make men good husbands seruants children wiues c. First get to be a good man and then thou wilt the easier proue a good husband c. Vse First for reproofe of such as cannot abide to see their children or seruants to heare Sermons studie the Scriptures labour for grace c. whereas nothing would more fit them to all pleasing in their carriage at home Secondly for triall if religion and the profession of it make thee not a better wife husband or seruant suspect thy selfe that all is not right but that thou art an hypocrite repent and amend Thirdly for instruction if men finde such stubbornnesse in their wiues or children or seruants the best way is to giue them more libertie to the meanes and to driue them into Gods house to heare the word to call vpon them to reade the Scriptures and to vse such like holy exercises for if this will not mend them nothing in the world will 3. Before I consider of the particular members of a familie Of the gouernment of a familie I must intreat generally of the whole and concerning the gouernment of a familie by the rules of Gods word I consider 4. things 1. The authoritie of it 1. The authoritie of it there is a way how to walke in vprightnesse euen in our houses so as God will come to vs if our families be rightly ordered a Psal 101.2 There is a wisdome or sauing knowledge how to erect and found a holy familie and how to order and establish it b Prou. 24.3 there are many administrations as the administration of a Church of a Citie or Common-wealth so likewise the administration of a familie yet but one Lord 1 Cor. 12. Yea the gouerning of a house honestly or in holy comelinesse is manifestly expressed 1 Tim. 3.5 2. The antiquitie of it 2. The antiquitie of it it is the most ancienst of all gouernments yea out of which all the rest sprang the Church was bred and cherished by this gouernment in families for many hundreds of yeeres in the beginning of the world euen till the people came out of Aegypt 3. The vtilitie of it 3. The vtilitie of it it is called a perfect way c Psal 101.2 and that in three respects First as opposed to hypocrisie it shewes a mans way is not hypocriticall when a man will not onely looke to his feet when he goes into Gods house but is carefull how to walke vprightly in his owne house Secondly as it is the ground and field of practise knowledge is neuer perfect till it bee practised and the most ordinary way of practise is at home Thirdly as it perfects vs in blessednesse in that it brings Gods promise into execution besides the familie is the Seminarie both of Church and Common-wealth Gen. 18.19 for it brings forth and brings vp a seed it preserues the Common-wealth and as it frames by education a holy seed it preserues the charge 4. What is necessary to the vvell-being of it 4. What things are necessary and requisite vnto the blessed being of a familie Answ For the erecting and establishing of a blessed familie three things are principally necessary First a holy comming together Secondly a holy liuing together Thirdly a speciall fitnesse in the head of the familie For the first it is greatly materiall to the perpetuall well being of a familie that all heedfulnesse be obserued in the first erecting of it for as many order the matter they so prouoke God by the first entring vpon the familie that the familie trauels euer after vnder the burden of Gods anger or great inconuenience and cannot prosper and thus men fault Foule faults in the first erecting of families Either by ventring without a calling or meanes to liue or by ouer-leaping Gods ordinance of contract or by ventring vpon mariage with persons that haue foule diseases as the leprosie French pox c. but especially when First more wiues then one are brought in Secondly there is not sufficient distance in bloud but the mariage is incestuous Thirdly another mans wife is brought in either the betrothed wife or the vniustly diuorced wife of another man Fourthly there is not consent of parties but the mariage is forced Fiftly there is not consent of parents Sixtly an infamous or scandalous person is chosen to be a yoake-fellow Seuenthly there is not equalitie either for religion but a beleeuer is matched with an vnbeleeuer or age or estate or disposition And a like dangerous disorder there is in taking into the familie of disordered seruants such as are swearers filthy and scandalous persons against which sinnes there lie knowne threatnings of God and so with their sinnes they bring in Gods curse 4. Things in a holy liuing together in a familie The second thing that makes a familie blessed is a holy liuing together and there are
best of vs if we search into our neglects ignorances and omissions of the many duties we should performe in our houses Thirdly for instruction to teach vs by prayer to seeke a way of God for vs and our houses and to beseech God to build vs an house 2 Sam. 2.7.11.25.27.29 and by all meanes to labour to liue godly at home in the practise of piety this is to bring saluation to our houses Thus our families would become as litle Churches Rom. 16. 1 Cor. 16. Yea wonderfull hath beene the successe of this holy order in some families Thus the house of Dauid hath become as the house of God Zach. 12.8 Yea if we were thus carefull God would hedge vs and our families round about and all that we haue that Satan could not touch vs hee cannot breake Gods fence without Gods leaue Iob 1.10 Our tabernacles would then flourish and stand long Prou. 12.7 14.11 Thus in generall of houshold gouernment or the order generally belongging to the good estate of all the members Now I come to consider each member in the familie and the Apostle diuides them into three couples The wife and the husband the childe and parents the seruant and master Doctr There are two reasons why the husbands and wiues are charged in the first place viz. First because that in this order they were thus instituted of God he first made man and wife and in the order of nature these first found the familie and so the Apostle keeps the order of nature and the first institution Secondly because the good behauiour of the inferiours in the families lieth much in the good example of the husband and wife if they be filthy wastefull or blasphemers vsually their children and seruants are so and many times it holds in the contrary for their good example either makes the familie in imitation grow like them or at least it restraines much euill Qu. But why is the wife first appointed to her dutie before the husband Answ Because in the order of the familie she must first mend before the husband howsoeuer before Gods iudgement seat they shall be tried equally in domesticall behauiour if shee would haue her husband reformed of wickednesse or ill dealing she must first mend her selfe Thus of the generall consideration Wiues be subiect to your husbands as is comely in the Lord. In these words the Wiues dutie is first laid downe Wiues submit to your husbands Secondly it is inlarged or confirmed 1. by a reason it is comely 2. by a limitation in the Lord. In laying downe the dutie I consider First who are charged Wiues Secondly with what be subiect Thirdly to whom to your Husbands Wiues Doctrine All wiues generally and indefinitely are tyed to a holy order of subiection to their husbands without distinction of yeares the elder women and the yonger Tit. 2.8 and without distinction of estate poore mens wiues must be subiect aswell as Citizens wiues or Gentiles a great fault in the baser sort Their houses in respect of rudenesse are as void of righteousnesse as they are of riches Great mens wiues also must be subiect Pharaohs daughter and Vashti the Empresse yea though there be inequalitie of meanes as if the wife were a Lady and the Husband but a meaner man yet shee must be subiect and he not waite vpon her Vse 1. For comfort of wiues nothing is required of one but what is required of all 2. Of Husbands in respect no meanes of estate or alteration in their condition can loose them their honour in the subiection of their wiues And thirdly euery woman should learne to doe her dutie seeing all are bound to it Be subiect Here I consider 1. What is required viz be subiect 2. In what manner it is required that is in the indefinite propounding of it without exception of time or place c. In the first I consider first that it is secondly I answer a question thirdly what it is 1. That subiection in women is required without dispensation by God as as his ordinance is plaine by these Scriptures Genes 3.19 Ephes 5.24 Tit. 2.5 1 Pet. 3.1 2. The Question is why the Apostle onely propounds here the wiues subiection without mentioning any other dutie Why subiection is onely named in the vviues dutie Ans I might say it is the wisdome of God to scatter directions and comforts that we may not finde them all in one place to stirre vs vp to the more diligence in studie of the Scriptures with great good successe many times for while they are seeking to learne to be good wiues they meete also with those directions that make them good women too God many times when we seek one blessing causeth vs to finde many 2. I may say that it is the wisdome of God to epitomize and draw things into a short summe that we may be more familiarly acquainted with his will Thus when he would propound his eternall rules of all righteousnesse in the Law he chuseth to giue them in ten words that men might grow to be as familiarly acquainted with them as with any ordinarie matter that they might alwaies haue them before their eyes and binde them to the fringe of their garments so God giues women their duties in one word that it might be ingrauen in their hearts and sewed downe before their eyes in capitall letters vpon their cushions be subiect should neuer be out of their mindes 3. Because of the necessitie of it if God may not haue this dutie he will not accept of the rest though they be faire rich wise prouident diligent c. yet if they be not subiect they are not regarded of God 4. Because women most faile in this the speciall dutie of the husband is loue and of the wife subiection the man most failes in loue and the woman in subiection Thirdly I consider what this subiection is and here first what it is secondly what it is not thirdly the meanes that women are to vse that they may be subiect For the first in the right discharge of their subiection Fiue things in the vviues subiection wiues are tied to fiue things first honour secondly faithfulnes thirdly feare fourthly labour fifthly submission To be subiect is first to honour them to be faithfull to feare them to be diligent in labour for them and the familie and to submit to them 1. They must honour their husbands as their superiour and heads Wiues must honour their Husbands six vvaies 1 Cor. 11.3 and this they must doe first by giuing reuerent titles to them 1 Pet. 3.6 secondly by striuing to resemble the very properties praise-worthy qualities of the husband she should be his image or his glory And thus also in his absence shee should resemble his authoritie ouer the familie women should chuse such husbands as they would not onely liue with and loue but such as they would liue by euen such as they would set before them as patternes of their