that wee neede not be informed Thus the Pharises are blinde though they heare Christ himselfe or it comes to passe by reason of mens faultinesse in hearing they heare carlesly or without application or with preiudice or not at all or else it is because men smother their doubts and seeke not resolution in priuate by conference or seeking the Law at the Priests mouth and in many fruitlesse hearing is caused by want of catechising when people are not fitted for preaching by information in the principles before Secondly the hearing and true knowledge of Gods grace to a man in particular doth make fruitfull the salutiferans appearance of Gods grace in a mans heart workes in a man a desire and endeauour to shew all good faithfulnesse that may adorne that doctrine by which hee comes to know God to be his Sauiour It teacheth men to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly it purgeth vpon iniquitie and inflames the zeale of good workes When Gods Children haue the tydings of grace giuen vnto them it kindles in them a singular incouragement to goe about Gods worke and to hold out to lay the very last stone with ioy Thirdly as other Doctrines so especially the doctrine of our reconciliation with God or of our particular assurance of Gods grace to vs is exceeding hard and men are strangely turned off from the right knowledge of it This comes to passe where it is effectually preached because it is hindred by common hope and by a resolution in many to part with no sinne for the attayning of it and by a naturall darknesse in the vnderstanding of man in matters of the Kingdome of Christ and by the speciall malice of the Diuill and by pride in other knowledges And lastly by an incredible auersnesse in our natures that will not be brought to set time apart to minde this point seriously and to apply our selues vnto the meanes that might further vs thereunto Whereas if men were assured of Gods fauour and possessed of sauing grace the profit of the knowledge of it would appeare to be exceeding great though the heart of man be exceeding dull yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes yea if wee were sure of this point and had trauelled soundly about the experience of Gods grace to vs in particular it would for euer settle vs in the plerophorie of our religion A man needs neuer care for disputes and the thousands of Volumes about which should be the true Church or true Religion for if a man by sound reasons from the word and Spirit of God had gotten the assurance of Gods loue hee would become as Mount Sio◠that could not be moued This also would make a man able to contemne all earthly mutations and liue in firmenes of heart in some measure out of the feare of any afflictions or of death it selfe and besides it would preserue vs from the poyson and infection of earthly pleasures and vaine delights and profits And to conclude it is to enioy a kinde of heauen vpon earth as being an entrance into the first degree of eternall life When men get from vnder the Law to liue vnder Grace it workes not onely a dissolution of the dominion of sinne but a consecration of the members for the seruice of righteousnesse of the fulnesse of Christ doe all the faithfull receiue euen grace for grace the truth of Sanctification and new Obedience together with the perfection of Redemption and Iustification To conclude euery faithfull man may say as the Apostle said By the grace of God I am that I am The vse is first for instruction euen to labour so much the more earnestly for the certaintie of assurance of Gods grace and free fauour to vs in particular because it will make vs abundant in the worke of the Lord and inrich vs with those things that may further our reckoning against the last day But that wee may speede in suing for Gods grace and wayting for the tydings of his speciall loue wee must labour to be good men and shew it by this that wee be men of holy imaginations Our vnderstandings will neuer be capable of this knowledge till the euils of the thoughts be in some measure purged out and subdued Besides we must take heede of scorning and contemning the meanes of grace and labour for a hatred of euery sinne for till then we neuer get any sound experience of Gods fauour So long as a man makes a mocke of any sinne and securely against the light will commit it so long he remaines vnder the power of folly and vnregeneration but especially wee must labour to get and grow in humilitie for God bestowes his graces on the humble And if God euer comfort vs with his grace let vs so learne to make it our portion and to trust perfectly vpon it as not to receiue it in vaine but obey all the counsell of God and his Ministers that beseech vs to expresse the power of it in our liues Secondly the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men First such as neglect Gods grace and seeke not any particular euidence for it Secondly such as fall away from the grace of God and giue ouer the vse of the meanes of grace which apostasie many times befals such men as will not wash off the pollution nor by mortification stay the springing vp of some bitter roote or other within their hearts such Apostates when they were at the best had in their hearts some imperious lusts and passions or other that they made not conscience of to subdue Thirdly such as turne the grace of God into wantonnesse men that before they haue any reason of comfort vpon the bare hearing of the promises of the Gospell take liberty to liue licentiously and follow their sinnes with presumptuous abuse of Gods mercy These are vngodly men ordayned before to condemnation Lastly such as cannot abide the doctrine of Gods grace but despise and hate the very Spirit of Grace how sore shall their punishment be Thus farre of the Thankesgiuing for the principall meanes of Grace The Instrumentall followes Verse 7. As yee also learned of Epaphras our fellow-seruant who is for you a faithfull Minister of God Verse 8. Who hath also declared vnto vs your loue which you haue in the spirit HEe hath giuen thankes for the Ministery now hee giues thankes for the Minister who is here described by his name Epaphras by the adiunct Loue of others to him beloued and by his Office a Seruant by his willingnes to ioyne with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant by his faithfulnes in the execution of his Office which is for you a faithfull Minister of Christ lastly by his loue to his people which hee shewes by the good report hee thankefully giues of
procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it else where it should teach vs diuers things First wee should effectually pray vnto GOD to giue such sound wisedome and reuelation by his word and spirit that wee may indeed know this hope of our calling Secondly in all troubles wee should be the more patient seeing wee holde our full and finall deliuerance when wee shall feele no more troubles or crosses by Hope Perfect saluation is had here onely by Hope Thirdly when our friends goe out of the world such as were deare vnto vs in the bonds of grace we should not mourne immoderately for them for that were to proclaime our want of knowledge or want of sence and feeling in the thoughts of the happinesse of another world Yea fourthly seeing the greatest part of our happinesse is yet to come we should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in hope And lastly we should prepare for death and wait when the time of our changing should come that wee might enioy the glorious libertie of the sonnes of God Not moued away Doct. It is not enough to haue hope but we must get to be vnmoueable in it for as the Authour to the Hebrewes shewes wee should be diligent to get and haue a Plerophorie or full assurance of Hope to the end Wee must holde fast the confidence and reioycing of hope This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to hold fast by it The Vse is two-fold first it may reproue that vnsetlednesse and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence Wee would thinke him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to goe into any battell or fray in the middest of the fight when it was at the hottest would take his Helmet and throw it off him And yet so strange are wee In prosperitie wee out-brag all men with our hope in God and our strong confidence but when the Deuill or the World begin to deale their blowes and to molest vs with sharpest assaults then we grow hartlesse or impatient and throw away our hope when wee haue most need of it Secondly it should teach vs to labour after this vnmoueablenesse of hope which that it may the better be done two things are to be looked to 1. that our hope be a true hope 2. that wee vse the meanes to make this hope vnmoueable And for the first wee must consider three things First what hope is not true hope Secondly what persons haue no hope Thirdly what are the effects or properties of true hope Some things of many in each of these shall be instanced in First there is a hope of which men shall one day be ashamed such is mens hope in their riches in the arme of flesh in oppression vanitie and sinne in the instruments of deliuerance as the Bow or Sword c in the dâ—ceitfull conceits of their owne braines or in their ciuilitie of life This is to trust in Moses All these and other such like hopes are egregiously vaine Secondly there are many sorts of men in the world concerning whom it is plaine in Scriptures they haue not hope For in the generall there is no hope in any vnregenerate man and in particular it is cleere there is no true hope First in the ignorant Psal. 9 10. Secondly in prophane men that make not conscience of sinne Psal. 115.11 Thirdly in the presumptuous that blesse their hearts against the curses of the Law Deuter. 29.19 Fourthly in the hypocrite for though he haue wouen to himselfe out of the bowels of his poysonous breast a faire webbe of hope yet it shall be as the house of the Spider one swope of Gods Beesome shall easily lay him and his hope in the dust of miserie Lastly it is not in workers of iniquitie that make a Trade of sinne and euery day plodde about mischiefe Thirdly true hope is most stirring in affliction and then it shewes it selfe by foure things First By Profession it will not onely know but acknowledge that truth which is according to godlines It will confesse professe wheras the common hope seldome or neuer at any time holds it conuenient to be so forward Secondly by Abnegation for it will endure scornes losses temptations oppositions c. It is not moued away by the carnall reasons of the flesh the disdaine of carnall friends the violence of vnreasonable aduersaries or the like the chaine will not feare it nor the reproach shame it It will be busie though it haue no thanke for his labour And secretly it will not haste to ill meanes to get out of distresse Whereas the common hope is frighted with the noyse of a chaine and put out of countenance with a scoffe of disgrace it will speake CHRIST faire but loose nothing for his sake it likes preaching well but it will neuer beleeue it is so as the Preacher sayes it loues GOD aboue all but yet it must haue a care to see to it at any hand that such and such friends be not displeased it will be better aduised then to be in danger of such and such troubles And if it be hard be stead it will venture to send to a Wizard to vse now and then a lye or an oath or a little fraud and false dealing c. Thirdly by Mortification Hee that hath this hope purgeth himselfe that he may be pure as Christ is pure It stirreth vp to much prayer confession sorrow fasting and spirituall reuenge Hee that hath most hope is most in the humiliation of his soule It is not as the world conceiues that Mortification is the way to desperation but the common hope hath no hands to doe good workes nor eyes to shedde these teares nor stomacke to abide this fasting nor flesh to endure this reuenge nor tongue to speake this language Fourthly by Perseuerance It will not cease from yeelding fruit Iob guided by this hope resolues to trust still in God though he kill him but the common hope will be sure then to fayle when there is most need of helpe Now that wee might be vnmoueable in this Hope we should wait patiently vpon Gods ordinances that wee might abound in the comforts of the Scriptures increasing in Knowledge and Wisedome but especially wee must sticke to the Word preached and neuer giue it ouer nourishing euery grace of CHRIST and we must be much in prayer and soundly carefull to deny all vngodlinesse and worldly lusts Thus of the Duty and the Obiect Grace Now of the Meanes by which it was
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
a daily set course of prayer be not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres agoe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of prayer the holiest men haue euer prayed most for though they haue not most neede yet they haue alwayes most sence of their owne needes and others to Fourthly if our foode must be euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation if the morning and euening Sacrifice were wanting neyther doe wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since we heard of your faith in Christ Iesus and your loue towards all Saints Verse 5. For the hopes sake which is laid vp for you in Heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that we can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is vnpossible to please God Therefore it is good for vs to proue our selues whether we be in the Faith and to know whether Christ be in vs except wee be reprobates Secondly this Faith is not naturall wee are not borne beleeuers we are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed It is the worke of God yea of the power of God It is the gift of God All men haue not Faith It must be gotten with much striuing As not by nature so not by naturall meanes and therefore wee must seeke for better grounds then I haue beene alwayes thus neyther will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if we gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 and Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 according to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonimie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge onely thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines c. 1 Cor. 13.3 Lastly for that grace by which felicitie and the chiefe good is applyed and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neyther is it in the power of Nature alone to perswade men that the Scriptures are Gods Word further then the remnants of Gods former Image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporarie Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenesse of sinnes nor will be brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholy engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two
Christian soule and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs and to get by prayer and practise all those things that cause Hope and that wee may get and increase our Hope wee must labour for First true Grace 1 Thes. 2.16 Secondly sauing Knowledge Psal. 9.10 78.7 Thirdly Experience Rom. 5.4 Fourthly Patience and comfort of the Scriptures Rom. 15.4 Fiftly the ioyes of the holy Ghost and peace of Conscience in beleeuing Rom. 15.13 Sixtly aboue all and for all these the Spirit of Reuelation Ephes. 1.18 Seauenthly the often meditation of Gods Promises Thus of Hope as it is considered in relation to Faith and Loue. Which is laid vp for you in Heauen In these words Hope is described in the obiect of it Laid vp viz by God in his secret Coffers as a most worthy Iewell this Metaphor giues occasion to obserue three Doctrines First that Grace and Glory are a mans best treasures and therefore wee should labour for them more then any thing else and if wee haue a comfortable euidence of them to be contented though we want other things Secondly that Hope is no common Grace in that amongst many fayre vertues which are common to wicked men hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children Thirdly that the euidence and grace of Gods Children be in Gods keeping and laid vp safe in heauen and therefore cannot be lost and besides when they dye there is of theirs in heauen before they come Heauen Here I obserue two things First that there is a Heauen for the Saints after this life the Doctrine of Heauen is onely proper to Religion Nature hath but a darke glimpse of immortalitie or any beeing after this life and is full of stronger Obiections then Answeres and as any are more lewd in life they are more sencelesse of immortalitie But concerning the estate of the blessed in heauen Nature is wholy ignorant yea the Doctrine hereof is so diuine that Religion it selfe doth not fully purtray it out in this world to any yet as any are more holy it is more discerned The consideration of heauen may vrge vs to many duties in generall if euer wee would haue heauen when wee dye we must get holinesse both imputed or infused while wee liue Wee must be sure wee be of Gods Familie and that we are borne againe In particular we should therefore acquaint our selues with the Lawes and Misteries of Gods Kingdome and if we may come by the meanes to be effectually instructed in the way to Heauen we should account of this Pearle and rather then loose it sell all wee haue to buy it And wee should aboue all things labour for the meate that perisheth not but endures to euerlasting life in as much as in the Ministerie of the word is many times found the Keyes that open vnto vs the Kingdome of Heauen And in as much as riches may proue a singular hinderance we should take warning and see to it that they doe not intangle vs And because in Heauen is our treasures we should set our affections there and prepare for our change and departure Giuing allowance to no sinne no not the least constantly professing and confessing Christ before men that hee may not denie vs in that day Yea where God meanes to bestow heauen he bestowes heauenly qualities on men in this life they are poore in spirit they are eager after heauen and the things thereof they are like Children void of earthly carking and distressefull cares they are mercifull they loue their Enemies Secondly the meditation of Heauen serues for reproofe not onely of Atheists that would denie it or Papists that claime so great glory for their base merits but also of the most Protestants for are not the most such as can discerne the face of the Skie and yet haue no discerning of the season to get Grace and Heauen to say nothing of those that by their grosse and horrible sinnes haue forfeited ouer and ouer the claime of any interest in the Kingdome of heauen liuing in daily blasphemies whordomes drunkennesses c. Yea doe not the better sort giue Heauen faire words and yet haue their excuses why they will not come to Gods Feasts when hee inuites them And thus while men blesse themselues Gods curses vsually deuoure them Lastly it is a Doctrine of wonderfull comfort to Gods Children neyther is this the peculiar aduancement of some principall Saints as Abraham Dauid c. neither should the miseries of this life before we come to heauen trouble vs seeing there is no comparison betweene the troubles of this life and the glory of the world to come where there shall be no sinne sorrow labour weakenesse disgrace feare death where we shall enioy the sweet presence of God Christ Angels and iust men with vnspeakeable Ioyes perfect holinesse exquisite knowledge and a totall righteousnesse and all this for euer Secondly from hence also doth plainely arise this second Doctrine viz. that the hope of Christians is in another world there is their stay and comfort When they seeke by Faith the comforts of Gods fauours and by Loue seperate themselues to the communion with Gods Children they finde presently such a rent from the world and all sorts of carnall men assaulting so their rest that a little experience learnes them the knowledge of this truth that in this world and from the men of this world and the things thereof they must looke for no peace or contentment The Vse is first for Instruction to teach vs therefore to vse the world as if wee vsed it not and so to care for earthly things and persons as to resolue that Heauen is our portion and there onely must wee prouide to finde some rest and contentment yea therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie Secondly this Doctrine giues occasion to answere that imputation that is cast vpon many professors viz. that forwardnesse in Religion makes them mindlesse of their businesse and much hearing of Sermons makes them carelesse of their callings Men may here-hence informe themselues that howsoeuer Religion tyes men to honest cares and daily diligence to prouide for their families else the very Scripture brands such Professors to be worse then Infidels that make Religion a maske for idlenesse yet seeing our hope is not in the world therefore Gods Children doe well first and chiefely to seeke the Kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods
euery man to import that the word hath not a particular quarrell at some one man but will finde out the sinnes of all men c. Wee see by experience that this is the sore in many mindes that eyther the Preacher should meddle with no body or not with such as they hee must not meddle with great men or not with Schollers and learned men c. In all wisdome These words may be vnderstood eyther of the subiect matter taught or of the instruments the Teachers or of the effect in the hearers For the first the word of God is well called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisdome which from all eternitie in his counsell hee had conceiued or as it portrayeth out Christ who is the naturall wisedome of God or as it vnfoldeth the depths of Gods wise prouidence especially in his Church or comparatiuely with all the formes of Doctrine conceiued by the wisest of the Gentiles or any carnall men For the second these words may be referred to the Teachers and then the sence is they must teach in all wisdome They are called wise men and that they may teach in all wisdome first they must be sure they teach truth and not errours neither errors of Doctrine nor errours of fact It is a grieuous shame for Preachers out of the Pulpit of purpose to disgrace some kinde of men to report of them things vtterly vntrue especially to fayle often or vsually this way Secondly they must labour to expresse the power of the spirit as well as a sound forme of Doctrine Thirdly they must make vse of all opportunities and aduantages to worke vpon the people when a doore is opened To preach wisely is to preach seasonably Fourthly they cannot preach in the wisedome of God if they hunt after and effect that which the Apostle cals the wisedome of words or excellency of words Fiftly there is a speciall wisedome in fitting doctrine to the state of the heaters to giue euery one his owne portion Thirdly it may be said to be in all wisedome by effect in the hearers as being such a preaching as tends to worke true wisedome in the hearers as well as other graces a wisedome I say by which they vnderstand their owne way and denie their owne reason in the things of God becomming fooles that they may be wise and know their dayes of peace and accordingly gather in Summer euen in the seasons of Grace while it is yet called to day walking with the wise preferring spirituall things aboue all earthly as things that are truely excellent carefully watching ouer themselues and with all precisenesse or circumspection auoyding euen the lesser euils redeeming the time with all discretion labouring to auoid all occasions of iust offence and lastly considering and prouiding for their latter end Quest. But can all wisedome be attayned Ans. Hee saith all Wisedome eyther comparatiuely with the knowledges of the heathen or carnall men or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euery kinde That wee may present euery man The hearers are said to be presented to God by their Teachers in diuers respects First as they gather them out of the world into the profession of the Faith of Christ. Secondly by framing and working vpon the hearts of their hearers fitting them for Christ euen in the presence of Christ in his ordinances Thirdly by forcing men through the strength of terrour or comfort to runne and present themselues to God Fourthly they may be said to doe it in respect of their prayers carrying the suites of the people vnto God Fiftly they shall present them at the day of Iudgement when euery Teacher shall say Here Lord I am with the Children thou hast giuen mee This should teach the people so to order themselues towards their Ministers that they might haue incouragement to goe to God either for them or with them To this purpose they should honour them maintaine them obey them shew their hearts and states to them c. And woe is vnto them that despise Gods Ministers or discourage them that hate their doctrine or shun their societie howsoeuer they account of them yet these are the men should haue made way for them to Christ they are of his Priuie Chamber and the dust of their feete shall witnesse against contemners yea the time shall come when they would be glad to haue them excuse them to Christ but it shall not be graunted And Ministers also may from hence both be comforted considering the honour Christ hath done them and instructed to looke carefully to their Flockes and to goe to God for them and by all meanes to carry themselues so as they that must once giue an account for their People Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Text in some Copies but Stephanus hath it in and it is acknowledged of the Translators and Expositors both old and new and therefore perfection cannot be denyed onely the sence must be inquired into The faithfull are said to be perfect first comparatiuely with wicked men or the Gentiles vnconuerted Religion will make a man perfect in comparison of that which by nature man can attaine vnto secondly they may be said to be made perfect that is to want nothing that is absolutely necessary for saluation thirdly in righteousnesse there is perfection and so they shall be absolutely perfect at the day of Iudgement and are already perfect in respect of Iustification yea this word here vsed is giuen to the sanctification of the faithfull and that two wayes first as to be perfect notes nothing else but to be a strong man in Christ so Heb. 5. vlt. Secondly as to be vpright is accepted with God for perfection by the benefit of the Couenant of Grace and the Intercession of Christ Thus I thinke the very word is vsed in these places 1 Cor. 2.6 Phil. 3.15 Iames 1.17 Heb. 6.1.12.13 Thus there is perfection is Doctrine Heb. 6.1 In Faith Iames 2.22 In Hope 1 Pet. 1.13 In Loue 1 Iohn 4.18 Iohn 17.23 In Vnderstanding 1 Cor. 14.20 Quest. But who is a strong man in Christ or a perfect man as here Ans. First hee that is a strong man in Christ can forgiue his enemies and pray for them and doe good to them Mat. 5.48 Secondly hee doth finish his worke hee doth not beginne sleightly and worke for a spirt but perseuers The word vsed in that sence Iohn 17.4 Thirdly he doth hold a constant amitie and holy communion with Gods Children 1 Iohn 4.12 Iohn 17.23 Fourthly hee hath renounced the world denyed himselfe and consecrated his life to God Rom. 12.12 Fiftly he will not be carryed away with euery winde of Doctrine but will acknowledge and follow the truth with all constant vnmoueablenesse
saued but it is most likely they are called so by a Gramaticall Relation to the Abcedaries that as little children beginne at the Alphabet and so goe on to higher studies so did the Lord giue those lawes as the A. B. C. of the Iewes to bee their Paedagogie in the infancie of the Church Now they might be said to be of the world because they were externall rites and subiect to the sight and sense and because they consisted of a glory that was more worldly then spirituall and because worldly men doe most stand vpon that which is externall T is the drift of the Apostle to disswade from the obseruation of those rites because now the law of Moses was abrogated Abrogation is a plausible doctrine in popular estates Proclamation concerning immunities from tributes and taxations or concerning Isonomie that is indifferent libertie for all to be competitors for honors or free for profits of a common-wealth those were wont to be wonderfull gratefull to the multitude and such is the doctrine of abrogation in Diuinitie yet because it may be abused by Epicures it is to be more carefully opened The Law may be said to be abrogated diuers waies 1. When it is antiquated or obsolete so as men are neither bound to dutie nor punishment and thus the ceremonies are abrogated 2. When the punishment is changed onely the obedience still remaining in force as in the law of stealth 3. It is abrogated to the guiltie when the punishment is transferred on an other so as the law cannot exercise her force vpon the guilty person 4. It is abrogated when it is weakned and eneruated by transgressors to breake the law is to loose or dissolue the law thus wicked men by their liues abrogate it Quest. But is the whole law of Moses abrogated Answ No for though Moses be said to giue place to Christ that doth not import a change of the law but of the Law-giuer Moses gaue three kinds of lawes Morall Iudiciall Ceremoniall For the morall Law it may in some sort be said to be abrogated as 1. In respect of the curse and malediction as it did worke anger and made execrable for so there is no condemnation to them which are in Christ Iesus in as much as the law of the spirit of life hath freed them from the law of sinne and death 2. In respect of the inexorable rigour and perfection of it for we are not now vnder the law but vnder grace 3. In some sense it is abrogated in respect of iustification for now it is no more required of the godly that they should seeke iustification by the law but by Iesus Christ. Againe we must distinguish of the persons for the law still lyeth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull for against them there is no law but the law is giuen to the vnrighteous Now for the Iudiciall lawes of Moses they were as it were ciuill lawes concerning Magistrates Inheritance order and processe of Iudgments contracts mariage bondage diuorce vowes vsurie and trespasse between man and man These Iudiciall lawes must be considered two waies 1. As they binde the Iewes as they were men that is in a common and generall right and so those lawes are perpetuall in the nature and equitie of them 2. As they bound the Iewes as they were Iewes in a personall nationall or singular right And thus where the reason of a law is particular there the law is so and binds not other people but as it may fit their Common-wealths The Ceremoniall lawes did concerne sacrifices and sacraments and other holy things and rituall obseruations Diuines haue a saying that the Iudicialls are dead but the Ceremonialls are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroyed as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hithervnto also of the matter of the dehortation the reasons follow And not after Christ. These words conteine the first reason against philosophie traditions and ceremonies they are not after Christ and therefore to be auoided lest our soules be spoiled These things were not after Christ 1. because they no way tended to the furtherance of heauen reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranâ—ed or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way lead vs after Christ but from him rather in as much as we rest in those works done and neglect the commandement of God Lastly they feed the humors of carnall men and draw away mens mindes from the spirituall worship of God in Christ. Hence we may note an answer to that question whether the Gentiles may not be saued without Christ by philosophie The Apostle determines that the soule is spoild by philosophie if it be not after Christ. Againe hence we may learne a note of tryall concerning the truth of religions that religion which is not after Christ is a false religion for this is a foundation that euerlasting happinesse must be expected from Christ alone Lastly here we may note that sinnes against Christ will be accompted for though they were not forbidden in the morall law we haue now another law in the Gospell so as whatsoeuer is not after Christ is a great transgressâ—ion neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other waies of offending against him as To liue without Christ and communion with him To be an enemie to the crosse of Christ To make the doctrine of redemption an occasion of libertie to the flesh To liue after the lusts of men and not after the will of Christ To harden our hearts against the doctrine of reconciliation To hold false opinions concerning the person or office of Christ. To peruert the Gospell of Iesus Christ To persecute or despight Christ in his members To trust in the merit of our owne works To denie him before men To reproch the seruants of Christ Not to beleeue the report of his messengers Not to imitate his graces To offend one of Christs little ones To make diuision or schisme Not to discerne his bodie in the Sacrament To build againe things destroyed To breake our vowes To fall away from the doctrine of Christ To grieue the spirit of Christ To be beguiled from the simplicitie that is in Christ Iesus To cast away their confidence Or to fashion our selues to the lusts of our ignorance Thus of the first reason VERS 9. For in him dwelleth all the fullnes of the Godhead bodily These words conteine the second reason and it stands thus If in Christ there be all
attaine to it to beleeue that baptisme doth signifie and assure these things to vs Answ. 1. Labor to expresse that which on thy part is required that is set vp the confession of thy sinnes and amendment of thy life 2. Then go vnto God and let thy conscience make request for the answere of the spirit of adoption by which the Lord may assure thee that in the mediation of Iesus Christ thy baptisme is giuen to thee as a particular seale of Gods couenant and grace Quest. But how may I doe to be assured that my sinnes shall be subdued and that I shall be raised vp in holy graces and duties Answ 1. Acquaint thy selfe with Gods promises of this kinde and grow skilfull in them 2. Cry strongly to God for the testimonie of Iesus in thy heart that by his spirit hee would settle thee in this perswasion 3. Waite vpon the word and prayer till God doe effect it 4. Strengthen thy selfe both by the experience of others as also with due obseruation of successe in the subduing of any sinne or the exercise of any graces or duties The vses may be diuers First for information we may here see how vaine the common faith of the common Protestant is shew me thy faith by thy fruits how canst thou beleeue aright and yet thy sinnes not mortified and thy heart and life vnsanctified Againe we see we haue not comfort of our baptisme till the power of holinesse in some measure appeare in our liues Secondly for instruction we should all examine our selues whether wee haue faith or no and whiles we haue meanes of assurance make vse of all aduantages to settle our hearts in the faith and to this end we should deliuer vp our soules to be nursed vp in the words of faith and wholesome doctrine Lastly we might here be greatly comforted if we had true faith wee see God can denie nothing vnto faith it should be to vs in the sacraments in mortification and in graces and duties according to our faith Of the operation of God The doctrine of Gods power and working is of singular vse in the Church great is the interest of Gods seruants in his power and therefore great cause they haue to rest vpon it The elect onely can reason for Gods power to the effect he is able to doe it therefore he will doe it but then these three things must be noted 1. They must be beleeuers that looke for this priuiledge 2. They must bring a particular faith to draw out this power of God into operation 3. It will not be set a worke about euerything but such things for which there is promise or meet examples in the scriptures Now it is a matter of singular weight to know in what things we may haue warrant to beare our selues vpon the power of God The power of God is engaged for operation in foure things for the benefit of the faithfull First in their afflictions Secondly in their temptations Thirdly in the difficulties of holy life Fourthly in his ordinances In afflictions God hath bound himselfe to shew his power 1. In giuing strength to endure them 2. In moderating the afflictions to their strength 3. In guiding them to the right ends 4. In deliuerance out of them If we looke vpon the enemieâ— of the godly in particular God shewes his power 1. In restraining or disappointing them 2. In rewarding and ouerthrowing them So likewise in temptations the power of God though it be secret yet it is wonderfull in dissoluing the works of the deuill and in vpholding his seruants and destroying the strong holds and fortifications of Satan Thirdly in the difficulties of holy life the Lord vseth his power 1. In making his seruants able to walke in his waies both by giuing them power and strength and by relieuing and reuiuing their strength daily and renewing it 2. In keeping them from euill 3. In establishing them that they may perseuere and hold out Lastly Gods operation is wonderfull in the vse of his ordinances and this is that is meant in this place In respect of this the Psalmist faith God is greatly to be reuerenced in the assembly by all them that are round about him O Lord God of hostes who is a strong God like vnto thee Thus the Lord is mightie through the ministerie of his seruants Thus the Lord performeth the counsell of his messengers his word returneth not to him in vaine yea his ordinances are his power vnto saluation they are all mightie through God Thus it is in particular in the sacraments though for their outward shew they doe not promise much yet by the maruellouâ— operation of God they are auaileable in effect for all that is promised in them only if we could get this faith in this operation of God here mentioned The vse of all is First for information we may here take notice of the difference between hypocrites and the godly in matter of godlinesse they can know know nothing but the forme of it the other haue experience of the singular power of God in all the passages of holy life both in the vse of the meanes and in his preseruation Secondly for instruction we should obserue and seeke out the working of the Lord and daily ascribe power vnto God and pray for the experience of it and that he would establish that which he hath wrought in vs Againe it may teach vs not to despise the weake Christian for the Lord is able through his operation to make him stand And it should incourage vs all to the works of righteousnes seeing Gods operation is so ready to be found and for hereafter in the vse of all the meanes our faith should be in the power of God Thus of the operation of God Through the resurrection of Iesus Christ Many are the benefits which wee reape from the resurrection of Iesus Christ. As first the resurrection of our bodies Secondly the accomplishment of the promises made vnto the Fathers Thirdly iustification and forgiuenesse of sinnes Fourthly a secret vertue vnto the ordinances of God Fifthly regeneration Sixtly liuely hope of an immortall inheritance Seuenthly the power of viuification and raising of vs vp to new obedience And this last is acknowledged in this place VERS 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickned together with him forgiuing you all your trespasses The sixt reason of the dehortation is conteined in this verse and it stands thus That which cannot helpe vs when we are in miserie nor further vs to happinesse when we want it is not to be followed nor rested vpon but such things are philosophie traditions and ceremonies they cannot heale the corruption of our natures nor raise vs out of the graues of sinne nor any way procure vs the pardon of our transgressions or
in worde In nature and so the Prophet Dauid saith men of high degree are a lie In worke and so men lie either through hipocrisie or deceite Hipocrisie is lying whether it be in worship to God or carriage towardes men Deceit is lying and therefore the bread of deceit is called bread of lying Prouerb 20.17 But most properly a lie is in word and so there is a lie in doctrine when men teach falshood or applie truthes to wrong persons or for wrong ends The Diuell is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so do they in slaundering and flattering But most strictly lying is in the report of thinges vntrue in conuersing with men whether at home or abroade There are many reasons why a Christian should take heede of lying First if we consider the cause of lying it is the Diuell he is the father of lies Secondly if we consider the nature of a lie it is most shamefull and hatefull and therefore the liar denies his lie because he is a shamed to be taken with it And our Swaggerers hold the lie so disgraceful that they will reuenge it many times with blood Riches cannot adde so much grace to a man as lying will bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a liarf. And the Lord vseth to recken lying with the most monstruous sinnes to make vs the more to hate it as we may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly on the contrarie to speake the truth is to shew righteousnesse A mouth without guile is a marke of Gods redeemed and the remnant of Israell as ingenerall they will do no iniquitie so in speciall they will not speake lies Fourthly in the Epistle to the Ephesians the Apostle reasons thus Put away lying speake euery man truth to his neighbour for we are members one of an other It were most vnnaturall for the head to lie to the hand or one member to be false to an other so vnnaturall is it for Christians to lie one to an other For they are or professe to be members one of an other Fiftly if we consider the effects or consequents of lying for it makes vs abhominable to God as they that do truly are Gods delight so lying lippes are abhomination to the Lord and a liars tongue is one of the 7. abhominable thinges which Salomon reckoneth vp The law also is giuen to liars among the rest as the Apostle to Timothie affirmes It is one of the sinnes that bringes vpon a mans soule and bodie the forfeiture of the law If lying be not restrained in time thou maiest get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it and that will both increase thy sinne and the guilt of it Besides thou wilt loose thy credit so that thou wilt hardly be beleeued if thou speake the truth Sixthly know that God will enter into iudgement with all liars sometimes by ordinarie iudgements sometimes by extraordinary as he did with Ananiah and Saphirah Now the holy Ghost saith he that speaketh lies shall not escape but God will destroy them that speake leasings or if we could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in them but more especially they are in a cursed condition that seeke lies and teach their tongues to lie neither let men please themselues that they can do it couertly For liars are for the most part easily found out there is among the rest 3. signes of a liar and in one of the three he vsually discouers himselfe 1. To vary incontinently 2. To hearken to a false tongue 3. To loue lies But let euery one that feareth God obey this counsell of the Apostle to put lying in the Catalogue of sinnes he would daily watch against And because by nature wee are all prone vnto this sinne we should remember it euen in our praiers to God that he would remoue far from vs vanitie and lies Before I passe from this vice there are certaine questions to be answered as first whether all lying be sinne or no. That this may be vnderstood men vse to deuide lies into three sortes There is an ossicious and a pernicious and a iesting lie All men condemne the pernicious lie many excuse the lie in iest and some commend the officious lie but the truth is all are naught And therefore the Apostle saith lie not at all for he speaketh indefinitely But it will bee obiected that the midwiues and Rahab and Micholl did lie but it must be answered that their zeale and pietie was to be praised but the meanes they vsed was not to be imitated If any obiect that the Patriarches vsed lying they must know that diuers speeches of theirs which to some seeme to be lies indeed were not For Sarah was Abrahams sister and Iacob was Isacks first borne by diuine dispensation and prophetically so Paules speech about the high Priest may be excused when he saith he knew not that he was the high Priest For from the death of Christ the right of the Priesthood ceased If it be further obiected that of two euils the lesse is to be chosen I answere that that rule is to be vnderstood of euils of inconuenience not of euils of sinne Now that it may further appeare that it is not lawfull to lie no though it were to saue others from great danger These reasons may be weied First we may not doe euill that good may come of it 2ly Peter was rebuked for dissembling though it were as hee conceiued to a good end euen to auoyd offence and scandall 3ly nay it is not lawfull to him though it were to defend Gods cause or to preuent his dishonour therefore Iob saith earnestly and in great heat will ye speake wickedly for God and talke deceitfully for him will yee accept his person c. 4ly If wee might lye to saue others out of danger then wee might lye to saue our selues also for we are not more bound to care for the safetie of others then our owne but we may not lye to saue our selues for then Peter had not sinned by denying his Master keeping his faith and his heart seeing it was to saue his owne life Lastly we might as well commit fornication with the Moabite to draw them to our religion or steale from rich men to giue to the poore as to lye to profit Quest. But is it not lawfull to suppresse the truth sometimes Answ. Truth is either
And so notes the dignitie of loue aboue all other vertues for it is indeed more excellent both in respect of causation as they say in Schooles because it begets the rest as the efficient cause and for the preseruation of it other vertues are practised or the finall cause of them as also it is aboue the rest in acceptation whether we respect God or men And thirdly it is aboue the rest in respect of continuance And this may serue to reprooue our great neglect of so noble a grace and it may teach vs in our praiers to remember to pray for this and in our practise to prouoke vnto loue A Cauill of the Papists must bee auoided heere For they absurdly reason thus If loue be aboue all vertues then it is loue that makes vs iust in Gods sight But for answer we may easily satisfie our selues with this that before men and in conuersing with men loue is aboue all But before God faith is aboue all loue is aboue faith onely in some respects as in continuance but faith is aboue loue in iustification Put on Loue is not naturall t' is a vertue that in in the trueth of it is wonderderfull rare in the world for man is vnto man naturally a wolfe a foxe a beare a tigre a lion yea a very deuill and that is the reason why men are so constant in malice it is naturall with them and this is the reason why vnity and louing concord is found in no calling amongst men Loue Loue is of diuers kinds there is naturall ciuill morall and religious loue it is naturall loue for a man to loue himselfe his parents kindred c. This ciuill loue that is framed in vs by the Lawes of men by authority from God whereby we are brought not to violate the rules of Iustice or society In morall loue that loue of friends is of eminent respect but it is religious or Christian loue is meant heere Christian loue is carried both towards God and towards men and both may be heere meant For the very loue of God may be required as needfull in our conuersing with men because we can neuer loue men aright till wee first loue God and besides we are bound in our carriage to shew our loue to God by zeale for his glory and auoyding sinne in our callings for the loue wee beare to him Sure it is that the true loue of God is exceeding needfull to be put on as a most royall robe I say the true loue of God and therefore I aduise all sorts of men as to labour for it so to try themselues whether this loue of God be right in them if we loue God wee receiue them that come in his name and the loue of the world doth not raigne in vs and wee are much in thinking of God and godlinesse for we often thinke of what wee loue and wee loue the word of God and in aduersity we runne first to God for helpe denying our selues to bring glory to God subiecting our wills to his will glorying in the hope of his mercy and it is certaine also if we loue God aright we desire his presence both of grace and glory And this loue will compell vs to holinesse causing vs to hate what he hates and to obey his commandements and besides kindnesses from God will wonderfully inflame vs and content vs. The loue to men is loue of enemies or brotherly loue of Gods children Christians are bound to loue their very enemies and this kind of loue must be put on as well as the other onely let vs aduisedly consider what the loue of enemies hath in it When God requires vs to loue our enemies hee doth not require vs to loue their vices or to hold needlesse society with their persons or to further them in such kindnesses as might make them more wicked or to relinquish the defence of our iust cause but to loue is not to returne euill for euill neither in words or deeds and to pray for them and to supply their necessities as we haue occasion ouercomming their euill with goodnesse and in some cases to be extraordinarily humbled for them But I thinke the loue of brethren is principally heere meant this is a fire kindled by the sanctifying spirit of God this was intended in our election this prooues our faith this nourisheth the mysticall body of Christ this loue is without dissimulation it is diligent labouring loue it is harmeles and in offensiue it woundeth not by suspitious prouocations or scandalls it is not mercenary for as God is not to be loued for reward though he be not loued without reward so we must loue men not for their good turnes they do vs but for the good graces God hath giuen them And we should shew our loue in vsing our gifts for the best good of the body and manifest our compassion and fellow feeling by counsell and admonitions and consolations and alwaies of edification and by workes of mercy auoiding contention and couering the infirmities one of another Thus of the dignity and nature of loue the vse of it followes which is The bond of perfection Loue is said to be the bond of perfection 3. waies 1. Because it is a most perfect bond and so it is an Hebraisme for all vertues are not as it were collected in loue all other vertues will soone be vnloosed vnlesse they be fastned in loue neither doth it onely tye vertues together but it giues them their perfection moouing them and perfecting them and making them accepted And it is most perfect because it is most principall among vertues nothing is in this life well composed that is not directed hither But let none mistake he doth not shew heere how wee be made perfect before God but how wee might conuerse perfectly amongst men And so the summe of this sense is that all should be well with vs in liuing one with another if loue flourish amongst vs perfection consisteth in loue by way of bond Secondly it is a bond of perfection because it is the bond that ties together the Church which is the beauty and perfection of the whole world Thirdly it is a bond of perfection as it leades vs to God who is perfection it selfe yea by loue God is ioyned to man and dwells in him The vse of all is seeing loue is of this nature vse dignity and perfection therefore we should labour to be rooted in loue euen euery way firmely setled in it And to this end we should labour more to mortifie our owne selfe-loue and the care for our owne ease profit credit c. And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection that is euen in the better sort and those frequent ianglings and discords and that fearefull
followed in heauen by Christs aduocation 1. Iohn 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18. or else they cannot be truly affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to denie to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instructed how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1 Thou must forgiue all thine enemies and resolue to liue without malice Matth. 6. 2 Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3 Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercie with God Pro. 21 13. Matth. 5.7 4 Thou must carry thy selfe orderly and quietly in the familie 1. Pet. 3.7 5 Take heed of hypocrisie in praying to be seene of men Matth 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal. 66.18 1. Tim. 2.8 and pray God to giue thee the spirit of compassion Zachar. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance heere are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreme sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouerie So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2. Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Matth. 21.44 Such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2. Tim. 1. last Their latter end is worse then their beginning It had beene better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2. Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest. But what should be the causes of their apostacie Answ. The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not onely to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the causes are in some vnbeleefe in some pride and the vanitie of our owne conceits in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh in some certaine opinions wilfully receiued as iustification by the law or that the resurrection is past or the like but the generall cause is the want of practise of that we heare And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth and the rather considering that many that are fallen had great knowledge and great ioy in hearing the word and great affections to the ministerie for so had the Galathians to Paul and besides they were such as in reformation did forsake the filthinessâ— of the profanenesse of the world and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come Ob. But some one may say they that are fallen finde no such miserie in their estate Answ. Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ. There is a totall apostasie and an apostasie in part they fall fâ—om the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end God is able to stablish vs And the word of God is Gods power not only to regeneration but to saluation The weapons of our warfare are mighty and great power is made knowne in weakenesse onely beleeue and vse the meanes Doct. 4. Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the only meanes yet it is an effectuall meanes Perfect A Christian man may be said to be perfect diuers waies 1 In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2 In respect of consecration or calling so the word