law but by Iesus Christ Againe we must distinguish of the persons for the law still lieth on the necke of the vnregenerate but in the former respects is abrogated to the faithfull Gal. 5.23 1 Tim. 1.9 How the Iudiciall Lawes are abrogated 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 Iudgements contracts mariage bondage diuorce vowes vsurie and trespasse betweene man and man These Iudiciall lawes must be considered two wayes 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 bindes 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 Iudicials are dead but the Ceremonials are deadly That the Ceremonies are abrogated was signified by the renting of the vaile of the Temple yea the Temple it selfe is destroied as will more fully appeare when I come to the 15. verse And thus of the rudiments of the world Hitherunto also of the matter of the dehortation The reasons follow And not after Christ These words containe 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 and reconciliation with God which in Christ we should principally looke to 2. Because they were no way warranted or approued or commanded by Christ Christ when he came imposed no such things 3. Because they doe now no way leade vs after Christ but from him rather inasmuch as we rest in those workes done and neglect the commandement of God Lastly they feed the humours 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 spoiled by philosophie if it be not after Christ Againe hence we may learne a note of triall 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 accounted 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 transgression neither may we thinke that we sinne not against Christ but only by traditions and ceremonies for there are many other wayes of offending against him as To liue without Christ and communion with him a Ephes 2.12 To be an enemie to the crosse of Christ b Phil. 3.18 To make the doctrine of redemption an occasion of libertie to the flesh c 1 Pet. 2.16 To liue after the lusts of men and not after the will of Christ d 1 Pet. 4.1.2 To harden our hearts against the doctrine of reconciliation e 2 Cor. 5.20 To hold false opinions concerning the person or office of Christ To peruert the Gospell of Iesus Christ f Gal. 1.7 To persecute or despight Christ in his members g Matth. To trust in the merit of our owne workes h Rom. 10.3.4 To denie him before men i Matt. 10.33 To reproach the seruants of Christ k Heb. 11.26 Not to beleeue the report of his messengers l Esay 53.1 Rom. 10.16 Not to imitate his graces m Mat. 11.29 To offend one of Christs little ones n Mark 9.42 To make diuision or schisme o 1 Cor. 1.12 Not to discerne his body in the Sacrament p 1 Cor. 11.28 To build againe things destroyed q Gal. 2.17.18.19 To breake our vowes r 1 Tim. 5.11.12 To fall away from the doctrine of Christ Å¿ 2 Ioh. 9. To grieue the spirit of Christ t Ephes 4.30 To be beguiled from the simplicitie that is in Christ Iesus u 2 Cor. 11.3 To cast away their confidence * Hebr. 10. Or to fashion our selues to the lusts of our ignorance x 1 Pet. 1.14 Thus of the first reason VERS 9. For in him dwelleth all the fulnesse of the Godhead bodily THese words containe the second reason and it stands thus If in Christ there be all diuine fulnes sufficiencie then there needs no supply from humane inuentions either for doctrine or worship or manners but in Christ there dwels all fulnesse euen from the ocean of all perfection and therefore let no man spoile you through philosophie traditions or ceremonies c. For the explication of the Minor wee may conceiue of the words of the text thus There is in Christ all fulnesse of wisdome as the Prophet of the Church therefore there needs no philosophie 2. There is all fulnesse of merit in Christs satisfaction as Priest of the Church therefore there needs no expiating ceremonies 3. There is all fulnesse of power and efficacie in Christ as King of the Church therefore there is no need that wee should helpe him with inuenting traditions to vphold the liues or godlinesse of Christians or any way to further the ordinances of Christ This verse containes in it selfe an excellent proposition concerning Christ viz. That the Godhead is in the body that is in the humane nature of Christ and this is amplified 1. by the manner of presence hee dwelleth there 2. by the measure in all fulnesse The word Corporally hath beene diuersly interpreted Corporally that is truly and indeed Corporally that is not in shew or shadow onely but compleatly in comparison of the shadowes of the law or prefiguring signes He dwelleth not in Christ as he did in the Temple Corporally that is according to the flesh Corporally in respect of the manner of his presence not as hee is in all creatures by efficacie or power nor as hee is in the Saints by his grace nor as he is in the blessed by glory but corporally that is by vnion with the person of the word but I thinke it is safest and plainest to take it in the third sense viz. corporally that is in his humane nature Christ is commended in the praise of his relation 1. to the Godhead in this verse 2. to Saints and Angels vers 10. In him notes his person Godhead expresseth his diuine nature corporally imports his humane nature and dwels tels vs of the vnion of the natures The summe of all is that in as much as
them for whom we pray or else it is a more set or serious imploring of Gods aide with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others in the Ephesians hee requires that they pray Ephes 6.18 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1 Tim. 2.8 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwaies To pray alwaies is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neither was it the dutie of Paul onely to pray alwaies that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day Reasons to warrant praying euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying Math. 6.11 First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neither will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs to make as much conscience to pray daily as we haue sense of daily wants Secondly we are commanded to pray continually 1 Thes 5.17 now what sense can be probably giuen of these words if that a daily set course of prayer bee not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres a goe 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 praier the holiest men haue euer prayed most for though they haue not most neede yet they haue alwaies most sense of their owne needes and others to Fourthly if our foode must bee euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues 1 Tim 4.2 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 Psal 141.2 51.17 if the morning and euening Sacrifice were wanting neither do 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 wee heard of your faith in Christ Iesus and your loue towardes all Saints Verse 5. For the hopes sake which is laide 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 Diuers things concerning Faith noted from the coherence Heb. 11.6 2 Cor. 13.5 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 wee can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is impossible to please God Therefore it is good for vs to proue our selues whether we bee in the Faith and to know whether Christ be in vs except we be reprobates Secondly this Faith is not naturall wee are not borne beleeuers wee are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed x Gal. 3.22.23 It is the worke of God yea of the power of God y 2 Thes 1.11 It is the gift of God z Ephes 2.8 All men haue not Faith a 2 Thes 3.2 It must be gotten with much striuing b 1 Tim. 6.12 As not by nature so not by naturall meanes and therfore we must seeke for better grounds then I haue beene alwaies thus neither will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if wee 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 Rom. 10.17 and Gal. 3.2.5 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 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 The acceptations of the word Faith 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 Metonymie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge only 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
Sunne how fearefull then is the case of many of vs Rom. 11.20 that can haue no other standing then by Faith Fiftly Nothing is pure to the vnbeleeuing Sixtly If we beleeue not we cannot be established Titus 1.15 Seuenthly if men refuse to beleeue when they haue the meanes of Faith their sentence is already gone out He that beleeueth not is condemned already Isay 7 9. Eightly It is a matter of ease and profit and pleasure to liue in sinne John 3.18 especially some sinnes but what is it to die in them Except that yee beleeue that I am hee yee shall die in your sinnes Iohn 8 24. Ninthly consider the contrary to the benefits before if we get not faith we abide in darkenesse we are vnder the rigour and curse of the Law subiect to the dominion of heart pollutions dead in sinne full of spirituall diseases hasting to euill meanes pierced through with fierce temptations wicked in Gods account not iustified neither the Seede of Abraham nor of GOD without Christ without hope of immortall blisse without peace with God comfort in afflictions without Grace without communion with God The Scriptures while we are in this estate are but as a dead Letter wee are easily ouercome of the World vnconstant in friendship without the Couenant of Promise entangled with euery pleasure and baite and as Bondslaues abiding in the guilt and power of sinnes past Lastly how fearefull are those threatnings Marke 16.16 Reuel 21.8 Heb. 3.12 There remaine yet foure things to be considered The incouragements to beleeue 1 The Incouragements to beleeue 2 The Lets of Faith 3 How Faith may be knowne 4 How farre short the Faith of the common Protestant is For the first we haue many incouragements to beleeue First because wee haue a Sauiour in respect of merit both in suffering and dying able to deliuer vs his Redemption being both precious and plentifull Secondly hee is ready to make Intercession for vs at the right hand of God when we set our selues in any measure to seeke Gods fauour Thirdly wee haue certaine and sure ordinances vnto which if wee seeke we may finde Fourthly what greater ioy to Angells or Saints then the comming home of the lost Sheepe none greater in the house of the Father then the Prodigall Sonne returned Fiftly there is no difficulty so great either in respect of sinne or the meanes c. but it hath beene ouercome by euery one of the Saints to shew that we may be cured and get Faith Sixtly Esay 55.1 Iohn 3.16 God maketh a generall Proclamation without exception of any in particular that will beleeue but he may be saued Seauenthly Christ himselfe most graciously inuites men Obiect Oh but he doth not call mee Answ He cals all Mat 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect therefore he excepteth not thee but least men should encourage themselues in sinfulnes he addeth a limitation All that are weary and heauy laden If we can once finde that sinne is the greatest burthen that euer our soules bare and that once wee could come to be weary of them we might haue comfort in Christ Obiect Oh but if I should take that course I should lead a dumpish and Melancholy life Ans It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Solut. Ans Learne of mee that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the case and comfort once had from Christ without interruption If men still thinke this improbable he wils them to put it to triall and they should certainely finde rest to their Soules Obiect 3. Solut. Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey 1 Iohn 3.23 Ninthly God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God 2. Cor. 5.20 Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnesse wee might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of incouragements The lets of Faith Le ts in the Minister Rom. 10. The hinderances of Faith follow to be considered of The lets of Faith are sometimes in the Minister sometimes in the People Ministers are guilty of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contained the whole doctrine of the Sinners conuersion with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Le ts in the People Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly imployments and therfore cannot spend the time about thinking of Sermons Luke 14.16 c. Our Sauiour Luke 14.16 in the Parable showes that though men giue Heauen faire words yet they take not a course to get it but what lets them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profit and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluity and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not bee so taken vp Solut. c. Ans
in this Verse both because holinesse of life is so much vrged as also because heere is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternity there then afterwards if God create another eternity they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of Heauen and our workes on earth f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimony of these Scriptures Dan. 9.9 Rom. 4.5 and 11.9 1. Cor. 4.4 Phil. 3.8.9 Secondly This place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Matth. 3. to bring foorth fruites woorthy repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his own conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if we would walke worthy of the Lord 1 In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his Loue as wee forget not his presence h Gen. 17.1 And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feet from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God p Psal 56.12.13 In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God Å¿ Rom. 8.8 and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers â— that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne
without shewing extremitie r Math. 5.25 18.15 Rom. 12.18 1 Cor. 6.5 Gods people haue cause to be ioyfull Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing knowledge makes a man liue ioyfully and comfortably True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Å¿ Zeph. 3.14 Zeph. 3.14 Is it not a great Mercy to haue all the iudgments due vnto vs for sinne taken away and the great enemy of our soules cast out Is it not a great honour that Iehouah the King of Israel should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If we haue great crosses enemies dangers wants temptations c. wee haue a mighty God if there be none to helpe vs he will saue yea he will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea he so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not we reioyce in God t Zeph. 2.14 c. c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder it Life is not deare to a childe of God so that he may finish his course with ioy u Acts 20.24 They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance x Heb. 10.34 Yea in many crosses they account it all ioy to fall into tentation y James 1.2 They seeme as sorrowfull when indeed they are alwayes reioycing z 2 Cor. 6.10 Quest What might we doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Quest Ans In generall thou must bee sure to be Gods seruant a Esay 65.13 14. Ans a man iustified and sanctified b Jer. 33.8 Esay 61.10 12.5 thou must know that thy name is written in the Booke of life c Luk. 10.20 What wee must doe that we might get constant ioyfulnesse of heart which cannot be without Faith d 1 Pet. 1.8 Phil. 1.25 Rom. 15.13 12. In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal 126 5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neere as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to bee much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the paine to sow Iohn 4.36 Gal. 6.7 8. He that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master wee serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if we be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sense of Gods mercies is easily inflamed with ioyes in the Holy Ghost 3. We must take heed of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things we heare doe specially affect vs and concerne vs wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to bee sanctified throughout inwardly and outwardly in soule body and spirit hauing respect to all Gods Commandments and retayning the loue of no sinne so shall wee reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12 Giuing thankes vnto the Father which hath made vs meete to bee partakers of the inheritance of the Saints in light HItherto of the Exordium of this Epistle as it contained both the Salutation and Preface The second part both of the Chapter and Epistle followeth The order of this second part of the Epistle and is contained in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of first more generally in the 12. Verse secondly mâ—re particularly Verse 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is either in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the consummation of it what it shall be in the end and so it is praised first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to
sure to preserue vs that himselfe is a Kings Sonne yea Gods Sonne yea a King and God himselfe and so infinitely beloued of the Father it is an excellent thing to be Christs member seeing hee inherits so great loue and if God gaue vs this Sonne so deare to him how shall hee denie any thing seeing neuer can ought bee so precious but that with Christ hee will willingly giue it Verse 14. In whom wee haue redemption through his bloud euen the forgiuenesse of sinnes IN the former Verses our Redemption is considered as God the Father is the efficient cause of it In this Verse it is considered as CHRIST is the Instrumentall cause of it in the Verse foure things are to be noted 1. By whom wee are redeemed viz. by the Sonne of Gods loue implyed in the first words 2. Who are redeemed wee that is the faithfull 3. How wee are redeemed viz. by his bloud 4. With what kinde of redemption not by redemption from losse in estate or seruitude in body but from sinne in the soule In whom Doct. The Sonne of God is the redeemer of the sonnes of men hee that had no sinnes of his owne did worthily cancell other mens hee that was in no debt paid our debts In this worke of Redemption wee may see Pietie it selfe beaten for the impious man and Wisedome it selfe derided for the foolish man and Truth it selfe slaine for the lying man and Iustice it selfe condemned for the vniust man and Mercy it selfe afflicted for the cruell man and Life it selfe dying for the dead man None can redeeme vs but Iesus Christ hee onely is God and man he only was deputed hereunto he onely it is that is the first borne the brother and the kinsman a Leuit 25. Two things required in a Redeemer Two things are required in a Sauiour or Redeemer viz. Right and Power and the title or right must be either by propriety or by propinquitie In power and propriety the Father or holy Ghost might redeeme but in propinquitie Christ onely is the next kinsman Secondly it is to be noted that hee saith in whom not by whom to teach vs that the comfort of our Redemption is not then had when Christ as Mediator doth pay the price but when as our Head hee receiueth vs to himselfe we must be in Christ before wee can bee pardoned it is a vaine thing to alledge that Christ died for vs vnlesse wee can cleare it that wee are the members of Christ by conuersion and regeneration wee must be in Christ before the Diuell will let go his hold wee must bee in Christ before wee can receiue of the influence of his grace for that descends onely from the Head to the Members wee must be in Christ before we can be couered with his garment and if wee be not in the Vine we cannot perseuer Wee Quest Quest How could the obedience and sufferings of one man serue to redeeme so many men Ans Ans It is sufficient because he did all willingly because also hee was himselfe innocent and without fault but especially because this obedience and suffering was the obedience of him that was more then man Againe it is to be noted that hee saith wee not all men haue redemption as the Vniuersalistes dreame Haue Quest Quest Had not the Fathers before Christ redemption in him as well as wee Ans Ans They had first in Predestination because they were herevnto elect secondly in efficacie in as much as they that did beleeue in Christ had the vertue of the redemption to come Hence that Christ is said to bee the Lambe slaine from the beginning of the world By his bloud Christ shed his bloud many waies as when hee was circumcised in his Agonie in the Garden when hee was crowned and whipped when hee was crucified and when with a Speare his side was pierced but here it is by a Synecdoche taken for all his sufferings Foure waies of redemption There haue beene in former times foure waies of redemption First by Manumission when the Lord let his Vassaile voluntarily goe out free but thus could not wee be redeemed for the Diuell neuer meant to manumit vs. Secondly by Permutation as when in the warres one is exchanged for another and thus could not wee be redeemed for who should bee changed for vs Thirdly by violent ablation as Abraham redeemed Lot by force rescuing him but this way did not stand with Gods Iustice Fourthly by giuing a Price and thus wee are redeemed but what price was giuen not Gold and Siluer nor the bloud of Goates not thousands of Rammes or riuers of Oyle not the Sonnes of our bodies for the sinnes of our soules b Mich 6.4.5 nay if a whole thousand of vs had beene burned in one heape it would not haue expiated for one mans sinne but the price was the bloud of Iesus Christ c 1 Pet 1.19 and by this price wee may see how hatefull a thing sinne is in Gods sight Vses and wee may resolue that wee are not our owne men any more to doe what we list Neither ought wee to be seruants of men d 2 Cor 5. The comforts in the doctrin of forgiuenes of sinnes Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or supererogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many waies comfortable it is a comfort 1. That sinnes may be remitted e 1 Iohn 2.1 2. That this remission may be applyed particularly g Esay 43.25 Ier. 35.34 Micha 7.19 Psal 32.1 thou maist haue it and keepe it for thy selfe f 1 Iohn 1.9 3. That if our sinnes be once forgiuen they can neuer bee laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes h 1 Iohn 2.6 5. That where God forgiues sinne hee heales the nature where hee iustifies bee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but God neuer forgiues any man but hee giues him a new heart also i Ezech. 36.26.27 1 Iohn 1.9 21.4 Acts 5.31 6. That where God forgiues the sinne hee forgiues the punishment also k Psal 32 4. Math 9.2.5 Lastly that by remission of sinnes we may know our saluation l Luke 1.77 Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many waies first The terror of the doctrine of forgiuenes of sinnes all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God m Psal 32.1 which the word couer importeth it sets the Soule in debt it separates betweene God and vs and hinders good things from vs n
Esay 59.2 it defiles it remaines vpon Record written with a penne of Iron and with the point of a Diamond p Ier 17.1 o Psal 51.1 it causeth all the disquietnesse of the heart q Psal 38.3 it is the cause of all Iudgements It brings death r Rom 6. vlt. What a man should do to get his sinnes forgiuen him Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen t Luke 4.18 1 Iohn 1.9 Hos 14.3 Zach 12.12 Chap 13.1 Secondly hee must search out his sinnes by the Law Å¿ Math 6.14 and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luk. 4.18 1 Iohn 1.9 Hos 14.3 Zach. 12.12 to the end 13.1 Thirdly wee must take heede of the sinne against the holy Ghost which beginning in Apostacie is continued in Persecution of the knowne Truth and ends in Blasphemie and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart to the ioyfull application of the Comforts of Gods Loue conteined in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnesse to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them u Marke 4.11.12 Acts 26.18 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin x Iam. 5.16 Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission y Math 26.28 Seauenthly he must amend his life and belieue in Iesus Christ z Mark 1.4 Acts 5.31 10.43 Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1 To God Vers 15. 2 To the vniuerse or whole World Vers 15.16.17 3 To the Church Vers 18.19 c. In all the Verses in generall That Christ is GOD. may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. prooue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19.24 Iudg 2.1.4.14 Psal 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40 3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Christ more excellent then al Monarches in diuers respects Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud we are redeemed Howsoeuer hee appeared in forme of a seruant yet hee exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by which the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Difference betweene Image and Similitude Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth God by Similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image Gods Image is in Man and in Christ Gods Image is in man three waies Gods Image is in man three wayes First by Creation and so it is in all men euen worst men in as much as there is in them an aptitude to know and conceiue of God c. Secondly by Recreation and so it is in holy men that doe actually and habitually know and conceiue of God c. but this is vnperfectly Thirdly by similitude of glory and so the blessed in heauen conceiue of and resemble God and that in comparison with the two former perfectly The difference betweene the Image of God in Man and in Christ But there is great difference betweene the Image of God in man and the Image of God in Christ In Christ it is as Caesars Image in his Sonne in Man it is as Caesars Image in his Coyne Christ is the naturall Image of God and of the same substance with God whom he doth resemble but the Christian is Gods Image only in some respects neither is he of the same nature with God Man is both the Image of God and after the Image of God
1.14 Thirdly with the seede of Abraham the Iewes the partition wall is broken downe r Esay 2.15 Fourthly with Gods Ordinances God creating peace or els the Word would alwayes bee goring and smiting with the stroakes of warre and words of vengeance Å¿ Esay 11.4 57.19 Fiftly with the godly t Esay 11.6.7 Sixtly with all Creatures u Iob 5. Heb. 2.18 Psal 91.13 Onely there can be no peace first with the Powers and Principalities for after the two strong men haue fought there is no more peace x Ephes 6.12 secondly with the World the World hath hated the Master and therefore the seruants may not looke for better entertainment y Iohn 15.8 3 The effects of this peace 3. The effects of this peace which are principally two first the restitution of soueraignty and dominion ouer the Creatures secondly the safety of the Christian in all estates for from this peace flowes great securitie and protection euen to the poorest Christian either from or in dangers z Iob 5.15 c. 4. What we must do to attaine the sense of this peace 4. That wee may attaine the sense of this peace wee must bee reconciled to God a Hos 2.18 we must be sincere worshippers b Hos 2.17 we must keepe vs in our wayes c Psal 91.13 wee must get a meeke and quiet spirit d Psal 37.12 wee must in nothing bee carefull but in all things shew our requests vnto God e Phil. 4.7 wee must loue God and shew it by the loue of the knowledge of his Name f Psal 91.14 Vses Vses First Gods Children should know this priuiledge for themselues it will be a preseruation against sinne 2. Hence wee may gather the miserie of all carnall persons that are not reconciled to God They want the potection of Angels they are vnder the gouernment of the God of this world the Creatures are armed against them they are stript of the royall priuiledges arising from the communion with Saints yea God fights against them in and by themselues as by terrours of conscience and by vnquiet affections and passions giuing them ouer to an vnruely heart What are Enuy Malice Lust and Rage but so many weapons to fight against the soule Yea God fights against the sinner by the deadnesse of his heart which both affamisheth the soule in spirituall things and takes away the contentment of outward things By the bloud Heere he notes how wee are reconcililed viz. by the bloud of Christ this is that bloud of sprinckling g Heb. 1â— 24 the bloud of the immaculate Lamb h 1 Pet. 1 19. the bloud of the euerlasting Couenant i Heb. 13 20. Christs owne bloud k Heb 13 12. The fruits effects of Christs blood Many are the fruits and effects of the bloud of Christ 1 We are elected through it l 1 Pet 1 2. 2. It ratifies the Couenant of God m Luke 22 20. Heb 9 18. 3. It is that Reconciliation iustifying vs from our former sinnes n Rom 3 25. 5 9. Ephes 1 7. 1 Ioh 1 7. Reuel 7 14. 4. It ioynes Iew and Gentile together in one Citie yea in one house o Eph 2 13 c 5. It purgeth the Conscience from dead workes p Heb 9 14. 10 4. 6. It turnes away wrath and saues vs from the destroying Angell q Heb. 11 18. 7. It makes Intercession for sinnes after Calling r Heb 12 24. 8. It makes perfect in all good workes Å¿ Heb 13 20. 9. By it the Faithfull ouercome the Dragon t Reuel 12 11. and Antichrist u Reuel 19.23 Lastly it opens the Holy of Holies and giues vs an entrance into heauen x Heb 9 7. 10 19. The Vse is first to teach vs to take heede of sinning against the bloud of Christ for if it be thus precious it must needes diffuse a horrible sinne-guiltinesse vpon such as transgresse against it If Abels bloud wronged cryed so fearefully and the bloud of Zacharias what shall the bloud of Christs doe y Mat 23 30 35. Luke 11 50. How many wayes men sinne against Christs bloud And men sinne against Christs bloud 1. By resisting the meanes of application of Christ crucified 2. By prophane Swearing and Cursing 3. By ascribing remission of sinnes to the workes of the Law z Rom 3 20 24 25. 4. By committing the sinne against the holy Ghost * Heb 10 26.29 5. By returning to the lusts of our former ignorance a 1 Pet 1 14. 6. By prophane and vnworthy receiuing of the Sacraments b 1 Cor 11. And in the Sacraments men offend against the bloud of Christ Vses First when they come to it with an opinion of reall presence either by Transubstantiation or Consubstantiation for thereby they deny the truth of the bloud of Christ by consequent and open a gap to the adoration of Christ in or before Bread or Wine Secondly when men vse the Sacraments but as bare signes not discerning spiritually the presence of the Bloud and Body of the Lord. Thirdly when men come thither vnbidden being not called nor within the compasse of the Couenant by conuersion Fourthly when men come to eate this Lambe but without the sowre hearbes of godly Sorrow for their sinnes and Repentance Fiftly such as come without Faith by which they lay holde on Christ and Loue by which they are ioyned to Christians Thus of the first Vse Secondly the consideration of the dignitie of Christs bloud should teach Christians to esteeme their new birth It is better to bee borne of the bloud of Christ then of all the blouds of men c Ioh 1 13. seeing by his bloud wee haue the attonement wee should reioyce in God d Rom 5 11. and comfort our selues in this great prerogatiue that our many sinnes and infirmities are done away in the Intercession of Christ his Blood speaking better things then the Bloud of Abel e Heb 12 24. Thirdly wee should neuer bee much perplexed for the ordinary troubles befall vs for if wee looke vpon the Authour and finisher of our Faith hee endured the shame and contradiction of sinners yea and shed his bloud too whereas we haue not yet resisted vnto bloud f Heb 12.2 4. Fourthly it should enflame vs to a desire of all possible both Thankefulnesse giuing glory to him that shed his bloud for vs g Reu 1 5. and Obedience striuing to walk worthy of the effusion and application of such precious bloud h Heb 13 20. striuing after perfection in all well-doing Of his Crosse It was needfull our Sauiour should be vpon the Crosse that so hee might bee the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent and that so hee might beare the speciall curse of the Law for vs of all deathes the death on the tree beeing by
bee waighed that a man in this life should be here sayd to be holy vnblameable and vnreproueable or as the other Translation hath it without fault in his sight For the better conceiuing of it wee must compare with these words other Scripture wherein is giuen vnto the godly that they haue cleane hands and a pure heart Psal 24.4 that they are pure Prou. 21.8 vpright in heart Psal 97.11 sanctified throughout 1 Thess 5.23 perfect 1 King 8 61. or vndefiled in their way Psal 119.1 perfect 2 Cor. 13.11 Phil. 3.15 Matth. 5.48 faultlesse Iud. 24. without spot and blamelesse 1 Pet. 3.14 walking in all Gods wayes 1 King 8.58 and that they keepe Gods couenant Psal 25.10 78.8.10 132.22 Thus Noah is sayd to be perfect Gen. 6.9 Ezekiah walked before God with a perfect heart Esa 38. Dauids heart was perfect 1 King 11.4 Zachariah and Elizabeth were both righteous before God and walking in all the commandements of the Lord blamelesse Luke 1.6 The question is how those sayings should bee true and in what sence they are meant And for the cleering of the doubt the way is not simply to reiect the propositions as impious and vntrue and hereticall as some ignorant and malicious persons doe but seeing they are the sacred words of Scripture to consider what it is may bee attained and what Gods requires of vs. To thinke with the Papists or Anabaptists that any mortall man can performe the obedience required in the morall Law perfectly so as neuer to commit sinne against the Law is a most blasphemous detestable and cursed opinion for there is no man that sinneth not the best of the Saints haue had their thousands of sinne But those places are to bee vnderstood of the righteousnesse of the Christian as hee is considered to bee vnder the couenant of grace and the Gospell not of Legall perfection but of an Euangelicall innocency and vprightnesse Not as their workes are in themselues but comparatiuely either with the workes of wicked men or as they are in their desire and endeauour and as they are presented in the intercession of Christ who couers thâ— imperfections that cleaue to the workes of the faithfull Sometimes the faithfull are sayd to be perfect that is strong men in CHRIST compared with the weake Christian and Infant in grace so that wee see what a Christian in this life may attaine vnto the rigour of the Law being taken away in the couenant of grace and the imperfections of his workes and frailty being couered in Christs intecession Holy This word Holy is the generall and comprehends the other two For holinesse is either internall and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or externall and so it is exprest in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnreproueable Holinesse is giuen to God and so essentially d Luke 1.49 to the spirit of God and so effectiuely because it workes it in others to Christ as he deriues it by influence to his members e Acts 3.14 Luke 1.35 To Angels Matth. 25. to sacrifices by way of type to the Couenant of GOD as it promiseth holinesse to the faithfull f Luke 1.71 to the Prophets as Teachers of holinesse g Acts 3.21 to the Scriptures as the rule of holinesse h Rom. 1.2 to places for the holinesse of the subiect but heere it is a glorious adiunct conferred vpon the faithfull by Christ Foure things obserued about holinesse Concerning holinesse of heart and life in generall there are heere foure things to be noted 1. The necessitie of it wee can neuer be reconciled or glorified without it Tit. 2.12.13 2. The difficultie of it lesse then the power of Christ crucified cannot make men lead a holy life 3. The meritorious cause of it holinesse is merited by Christ as well as saluation 4. The order men must first bee reconciled to God before they can get holy grace or lead a holy life Vnblameable Christian perfection hath two things in it First vprightnesse of heart noted by this word Secondly vprightnesse of life noted by the word following Internall holinesse hath seuen things in it Internall perfection or holinesse must haue these things in it First the staine of former sinnes must bee washed away with the teares of repentance i Ier. 4 4. Secondly the inward worship of God must bee set vp in the heart some impressions men haue of an externall worship but of the inward worship men are naturally almost wholly ignorant God is inwardly worshipped by the constant exercise of grace from aboue as Loue Feare Trust Delight Desire c. 3. There must bee in vs an assurance of Gods fauor k Heb. 10.22 Acts 15.9 4. There must be a freedome from preuailing euils in the mind or affections in the minde as ignorance wicked thoughts errours in the affections as impatiency lust seruile feare of men malice l Prou. 19.2 Psal 41.6 Iam. 1.4 c. 5. Hypocrisie must not raigne our desire must be more to be good then to seem so m Psal 125.4 6. Our whole heart must be set vpon Gods whole Law to haue respect vnto all Gods Commandements God abhors a diuided heart n Hos 10.2 a double heart o Iam. 4.8 7. The minde must be set vpon heauenly things and conuerse in heauen p Col. 3.1 Where these things are happily attained vnto there the heart is vpright whatsoeuer defects or infirmities be in it these things are different in Christians in the degrees for there is an infancy and weaknesse in sanctification as well as Faith The signes of an vpright heart are these first it desires perfeâ—â—â—â—â— o Phil. 3. Signes of an vpright heart secondly it will not cease well-doing for crosses p Job 2 3. thirdly it will 〈◊〉 God though alone q Iosh 24 15. fourthly it will not follow the eye it is not sensâ—â—ll r Iob 31 7. fiftly it reioyceth in the loue of CHRIST aboue all things Å¿ Cant 1 3. sixtly It will â—â—â—â—te for lesser sinnes as Dauids did 2 Sam. 24. seuenthly it is constant t Psal 78 37. Rules That we may attaine an vpright and vnblameable heart In generall wee must get a new heart u Ezek 36 27. In particular 1. we must by mortification circumcise our hearts x Deut 3 6. 2. we must get Gods Law written in our hearts y Ier 31 33. 3. wee must seeke and loue purity of heart z Prou 22 11. 4. wee must keepe our hearts with all diligence a Prou 4 17. lastly we must walke before God b Gen 17 2. Motiues Motiues to inward holinesse First wee shall neuer see the righteousnesse of God imputed till we be vpright in heart c Psal 36 10. Secondly a pure heart is one of the cleerest signes of a blessed man d Matth 5 6. Thirdly God searcheth to finde what mens
from the spirit of God which is in them for the spirit sets the soule at libertie x 2 Cor 3 17. and furnisheth it with graces y Gal 5 22. sealeth vp vnto the day of redemption z Ephes 1.14 strengtheneth the inward man a Ephes 3.16 shewes the things giuen of God b 1 Cor 2.12 is a perpetuall Comforter c John 14.16 Leadeth into all truth d John 15.13 frees from condemnation and the rigour of the Law e Rom 8 1 3 10. Zach 12.12 Rom. 8.1.3 is life for righteousnesse sake vers 10. mortifies the deedes of the flesh verse 13. beares witnesse that they are the children of God verse 16. is a spirit of prayer to cause them to cry Abba Father verse 15. helpes their infirmities and makes request for them verse 26. Fiftly from CHRIST for from Christ they haue protection Iohn 10.18 Influence Iohn 15.1.4.5 Intercession by which hee couers their sinnes and infirmities presents their workes in his merits and mooueth the Father to keepe them from euill c. Iohn 17.9.11.15.17.22 Sixtly they haue helpes from his Ordinances for by Prayer when they aske according to Gods Will they may bee sure to haue any thing 1 Ioâ—n 5.14 And by the Sacraments Faith is confirmed and sealed and Grace nourished How many wayes the word furthers continuance And by the Word they are many wayes furthered I take but onely the 119. Psalme to shew how our continuance is helped by the Word It redresseth our waies verse 9. It keepes from sinne verse 11. It strengthens against shame and contempt vers 22.23.143 It quickens and comforts verse 25.28.50.54.93.111 It makes free verse 45. It makes wise verse 98.100 It is a Lanthorne to our feete verse 105.130 It keepes from declining verse 102.104.118.155.160.165 Lastly they are helped by the promises that concerne perseuerance and preseruation and falling away such as are contained in such Scriptures as these Iohn 13.1 1 Cor. 10.13 Rom. 8.29 Psal 84.12 1. Tim. 4.18 Reuel 2.25.26 Grounded and stablished in the faith It is not enough to get Faâ—â—h and continue in it but wee must be grounded and stablished and when he 〈◊〉 stablished in the Faith wee must vnderstand the Doctrine profession exercise assurance and effects of Faith And this establishing and grounding of our hearts hath in it particular Knowledge Certainety Resolution and Contentment To be thus established would fortifie vs against all the changes The priuiledges of an established and grounded heart and alterations of estate or Religion in aftertimes and as the Coherence imports it would much further vs in the attainement of an vnstained and vnrebukeable life whereas of doubting can come nothing but the shunning of God the libertie of sinne and desperation and the like Besides this grounded establishment in Faith would free our profession from the dishonours which an vnsetled or discontented Faith or life doth cast vpon vs. Atheists Papists Epicures and Belly-gods if this were in vs would be astonished to see the power of Religion in our resolued contentment and to consider how vnmooueable wee were so as the gates of Hell could not preuaile against vs. Besides the vnsearchable solace that a peaceable and restfull conscience would breed in vs. That wee might be thus grounded and stablished What we must doe that wee might bee grounded and stablished diuers things are carefully to be obserued 1. Wee must be founded on the Prophets and Apostles f Ephes 2.20 we must be daily conuersant in the Scriptures 2. We must be much in praier but in practise of prayer wee must nourish the hatred of euery sinne and daily labour to encrease in the reformation of euill And it is a great helpe to be much with such as feare God and call vpon God with a pure heart It would much establish vs to see the faith affections feruencie and power of Gods spirit in other in prayer g 2 Tim. 2.19.22 3. There is a secret blessing of God in setling a mans heart followes vpon well doing so as to bee abundant in Gods worke is a great meanes of stedfastnesse whereas a fruitlesse and barraine life is both vncomfortable and vnsetled h 1 Cor. 15.58 1 Tim. 6.19 4. Wee must pray God to giue vs a free and ingenuous spirit i Psal 51.12 What a free spirit is wee must pray to God to giue vs a minde cheerefull speedy full of incitations to good glad of all occasions to doe good free from the staine of the sinnes of the Time Nation or calling and from the raigne of former lusts inclineable to serue God and our Brethren by Loue fearing the Gospell more then the Law and Gods goodnesse more then his iustice 5. Wee must set an order in Faith and Life It is exceeding behoouefull in matter of opinions to deliuer vp our soules to some sounde frame of Doctrine in which wee will euer quietly rest and in matters of life to gather out of the Commandements a platforme of liuing that might fit our owne case k Pro 4.26 6. Wee are not vsually setled and soundly stablished till wee haue beene shaken with affliction and haue gotten the experience which the Crosse learnes vs l 1 Pet. 5.10 Lastly wee must consecrate our selues to God endeauouring daily to practise what wee daily heare for hee that commeth to CHRIST and heareth his sayings and doth them is like a man which hath built a House and digged deepe and layed the foundation on a Rocke and when the flood arose and the streame beat vehemently vpon that house it could not shake it because it was founded on a Rocke m Luk 6 48.49 Quaest Quest What should be the reason why many after long profession and much hearing and some comfortable signes of assurance Ans at sundry times conceiued should yet be vnsetled and distracted The causes why many after long profession and some signes of hope are still so vnsetled and shew so much perplexitie and want of firmenesse either in contentment or practise Answ This is occasioned diuersly First sometime for want of a distinct direction or carefull examination about the application of the signes of Gods fauor some Christians haue not the signes cleerly distinctly collected others that haue them know the vse of them grow sloathfull and negligent and are iustly scourged with the want of the glory of this establishment Secondly sometimes it comes to passe for want of vsing priuate meanes more conscionably as Reading Prayer or Conference Thirdly it is so sometimes with Christians because of some sinne they lye in without repentance there may be some sinne which they too much fauour and are loath to forsake whether it be secrâ—t or more open Fourthly Vnfruitfulnesse and barrennesse in good workes may cause it for if Faith did beare fruit vpwards it would take roote downewards Fiftly many are grieuously pressed vnder legall perfection being not able distinctly to
discerne the benefit of the Couenant of grace in freeing them from the curse and rigour of the Law The ignorance of this one point hath and doth couer the faces and hearts of millions of Gods Seruants with a perplexed confusion and feare without cause Sixtly many professors liue in much vnrest for want of discerning things that differ and the right vse of Christian liberty Seauenthly there is a kinde of luke-warmenesse in practise after hearing which is in many scourged with the withholding of this rich grace of spirituall stedfastnesse I say luke-warmenesse in practise for it may bee obserued that many heare with great affection and continue to be stirring in expressing their liking of the Word and yet are exceedingly negligent in the conscionable and daily practise of such rules as in the ministerie of the Word they seeme to receiue with admiration and great liking Eightly this comes by reason of the want of patience and a meeke spirit some Christians are froward passionate transported with violent affections either of anger or worldly griefe and these seldome or neuer gaine any long rest or continuall contentment troubled affections greatly hinder setlednesse euen in the best things To conclude many professors reuolt to the world and giue themselues to an vniustifiable liberty in following either their profits or their pleasures And therefore no maruell though Grace and true Religion thriue so slowly in them when they eate vp their hearts and liues with these cares and delights of life Hitherto of Faith Now of Hope Be not moued away from the hope of the Gospell whereof yee haue heard Though by Faith wee are interressed in Gods fauour and our soules garnished on earth with diuers graces as the fruits of Faith and our liues protected with caelestiall priuiledges yet the glory of our kingdome is neither of this world nor in this world Hope must guide vs to future things as well as Faith to present and therefore the Apostle Peter doth with great reason teach vs to blesse God for begetting vs againe to a liuely hope n 1 Pet. 1.3 our whole happinesse may be branched out into these two parts First what wee haue already on earth and secondly what wee looke to haue hereafter in Heauen The one Faith procures the other Hope assures Now in that wee haue not all our happinesse here but hope for it elsewhere 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 indeede know this hope of our calling o Eph 1.18 Secondly in all troubles wee should bee 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 p Rom 8. Thirdly when our friends go 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 sense and feeling in the thoughts of the happinesse of another world q 1 Thes 4.13 Yea fourthly seeing the greatest part of our happinesse is yet to come wee should learne to place our ioyes in the contemplation of Heauen according to the Apostles direction who biddeth vs reioyce in Hope r Rom 12.12 And lastly wee 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 wee 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 Å¿ Heb 6 11. Wee must holde fast the confidence and reioycing of hope t Heb 3.6 This is our sure and stedfast Anchor to which wee should in all stormes haue our refuge to holde fast by it u Heb. 6 18 19 The Vse is two-fold first it may reproue that vnsetlednesse Note and discontentment is found in men in the times of their affliction when euery crosse can moue them away from their confidence We would think him a strange man that in time of peace would walke vp and downe with a Helmet on him and when hee were to go 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 we In prosperitie wee out-bragge all men with our hope in God and our strong confidence but when the Diuell or the World beginne to deale their blowes and to molest vs with sharpest assaults then we grow heartlesse or impatient and throw away our hope when wee haue most neede 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 we 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 bee ashamed such is What hope is not true hope mens hope in their riches x Psal 52.7 in the arme of flesh y Ier 17 5. in oppression vanitie and sinne z Psal 62.10 in the instruments of deliuerance as the Bow or Sword c * Psal 44 6. in the deceitfull conceits of their owne braines a Esa 28 15. or in their ciuilitie of life This is to trust in Moses b Joh 5 45. Who haue not true hope 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 c 1 Pet 1 3. Ephes 2 12. and in particular it is cleere there is no true hope First in the ignorant Psalm 9.10 Secondly in prophane men that make no conscience of sinne Psalm 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 hee haue wouen to himselfe out of the bowels of his poisonous 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 d Iob. 8.13 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 Which are the effects or
despise not this riches of the bountifulnesse of God when in the Gospell it is offered vnto vs though wee may goe on with the hardnesse of our not repenting hearts yet if by speedy repentance wee preuent not our ruine we shall heape vp wrath against the day of wrath euen the day of the declaration of the iust vengeance of God vpon such obstinate and secure sinners h Rom 2.4.5.6 3. Let not worldly rich men glory in their riches i Jer 9.24 but rather vse their outward riches as helpes to further them vnto this true treasure else their riches shall not shelter them in the day of Gods wrath against the woes denounced against them k Iob 36.18.19 Luke 6.12 Lastly would any man know some sure way how to thriue with great successe in these spirituall riches let him then amongst other things especially remember to pray hard for the Lord is rich to all them that call vpon him l Rom 10.12 Thirdly CHRIST is in the faithfull m 2 Cor. 13.5 hee liues in them n Gal. 2.20 hee dwels in them o Ephes 3.18 but that this doctrine may be more fully vnderstood I propound fiue things 1. How Christ is conueied into the soule of the faithfull 2. By what effects he discouereth himselfe to be there 3. What they get by his comming 4. What intertainement they ought to giue him 5. Who haue not Christ in them How Christ is conueied into the faithfull For the first there is this order First God secretly giues Christ to the beleeuer and the beleeuer to Christ p Rom 8.32 Esa 9.6 Iohn 17.6 then Christ begins to manifest himselfe riding in the Chariot of the word q 2 Cor 2.14 The word that before was a dead letter receiueth life by the presence of Christ and that both in the Law and the Gospell The law being made aliue attacheth the particular sinner and playeth vpon him the part of a Sergeant accuser Iaylor or Iudge And the sinner putting in baile the Law brings him to Christ and will not let him goe to another r Gal 3.24 then the Gospell gets aliue and crucifies Christ before his eyes Å¿ Gal 3.1 and propounds varietie of sweet promises The sinner being beaten and wounded almost to death before hee would yeelde to the arrest of the Law seeing now whither he is brought laments with vnspeakeable groanes his owne sinnes and the horrible torments hee sees the Sonne of God put to for his sake and at the same time the spirit of the Sonne working saith a wide doore is opened Christ enters in with vnvaluable ioyes wrought in the heart of the sinner How we may know that Christ is in our hearts Now if you aske by what effects Christ discouers himselfe to bee there I answere there is a light when Christ comes in that giues the Knowledge of the glory of God in the face of Christ t 2 Cor 4.6 And being rauished they behold as in a mirrour the glory of God and are transformed into the same Image the spirit of God making them suddainely new Creatures u 2 Cor 3 18 2. The conuert now findes a sauour of the things of the spirit and his heart is bowed to be subiect to the law of God x Rom 8.5 7. 3. Hee is baptized with the fire of zeale and holy affections and desires y Math 3.11 4. There appeares a battell and combat in the soule and much lusting on either side the spirit resisting with teares and strong cries 5. In this combat Christ vndertaking the battell sends out by his ordinances his arrests and apprehends one by one euery imagination that rebelliouslie puts it selfe forward in the opposition and exalts it selfe and will not leaue till it be brought in subiection so as the obedience of Christ may haue the vpper hand z 2 Cor 10.5 6. The spirit of the Sonne discouers himselfe as a spirit of supplications by which the tender infant beginnes to learne with holy desires and secret incouragements to speake in Gods language and by prayer to make knowne his griefes and wants in the best manner vttering his affiance in God as a Father x Gal 4.6.7 7. The loue of God and of Christ and of Gods Word and Gods people is shed abroad in his heart and it now constraineth him to holy dueties a Rom 5.9 2 Cor 5.14 8. The body growes dead in respect of sinne and the spirit is life for righteousnesse sake b Rom 8.10 resolution more and more increasing both for reformation of sinne and new obedience 9. Hee findes himselfe proclaimed free the prison doore set open his fetters knocked off his wounds made by the law healing apace his depts paid himselfe in a new world inioying a true Iubile c 2 Cor. 3.17 Esa 61.1.2 10. He liues thenceforward by the faith of the Sonne of God for Saluation for Iustification and for preseruation d Gal 2.20 2 Cor 13.14 11. The heauenly dewes of spirituall ioyes often water and refresh his heart in the vse of the meanes with delightfull peace and tranquility in his heart and conscience e Hos 14.6 Rom 14.17 Lastly in a holy couenanting with God his daily purposes and desires are to cleaue vnto God deuoting and consecrating himselfe and his vowed sacrifices vnto God in the mediation of Christ Thirdly the benefites hee hath by the inhabitation of CHRIST The benefits come by Christ dwelling in vs. are such as these 1. GOD is in Christ reconciling him not imputing his sinnes f 2 Cor. 5.19 2. Christ is made vnto him Wisedome Sanctification Righteousnesse and Redemption g 1 Cor 1.30 3. All the promises of Christ are to him Yea and Amen hauing the earnest giuen in the spirit and the same sealed by the same spirit h 2 Cor. 1.20.22 4. Hee is not destitute of any heauenly gifts i 1 Cor 1.6.7 but hath the seeds and beginnings of all sauing graces 5. The grace of Christ shall be sufficient k 2 Cor. 12.9 against all temptations by the power of Christ that dwels in him and as his outward afflictions doe abound so shall the consolations of Christ abound also l 2 Cor 1.5 6. Paul is his and Apollo is his yea all things are his as he is Christs m 1 Cor 3.22.23 he hath his interest in all the means of saluation 7. God hath giuen him Christ how shall hee not with him giue him all other things also n Rom 8.34.35 Finally eternall life is the gift of God in and with Iesus Christ o Rom 6.23 For the fourth if you aske what you must doe when you finde Christ in your hearts I answere if you liue in the spirit walke in the spirit p Gal 5.24 let olde things passe and all things be new for if you be in Christ Iesus you must be new Creatures
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony-combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers bee not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the Word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified Difference of loue in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1 Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2 1. If thy loue to Gods children be right 1. it is diligent h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue lastly it hath the properties mentioned 1 Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions The restraint of this loue Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse x Phil. 3.2 5 With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truely feare God y Reuel 2.9 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues Wee see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults whereas there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowne sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue off wrath else there will be little hope that thou wilt not returne to doe euill e Psal 37.8.9 the promise of constant protection is with such as are sheepe f Ioh. 10.28 and are so farre humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancie in the communion of Saints he is not like to walke long that walketh alone Ier. 32.39.40 especially if he might walke with good company and this is a cleere marke of a temporarie faith in such as for many things goe farre when men see they shunne societie with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimonie of Iesus confirmed in vs g 1 Cor. 1.6 1 Tim. 2.6 Christ giues testimonie especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did studie the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankfulnesse acknowledging Gods seale for our confirmation when hee is pleased so to set it to mee thinkes this threefold coard could neuer be broken Oh the heauie slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiplie pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to wait vpon him or to be at the labour of this confirmation How are many that seeme somewhat vnto many how are they I say bewitched with securitie so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimonie of Iesus 9. Would we be set in a safe condition and stablished then wee must striue for a free spirit remembring Dauids praier stablish mee with thy free spirit h Psal 51.12 What a free spirit is Now if any aske what a free and ingenuous spirit is I answer 1. It is a minde that will not be in bondage to the corruptions of the times it acknowledgeth no such bonds or relations to any as to sinne for their sakes 2. It is a minde that apprehends libertie in Christ a minde that will not be in bondage to legall perfection but discernes his release from the rigour and curse of the law it will not be subiect neither to a corrupt conscience nor yet to a conscience erring or ouer-busie but sees his prerogatiues hee enioyes in Christ either in the hope of glory or sense of grace or vse of outward things or his libertie in things indifferent there is a kinde of seruilenesse or spirit of bondage in many that wonderfully holds them downe and if they be not better lightned of their daily feares and burdens the flesh will lighten it selfe by rebellion and apostacie 3. It is a minde not chained downe to the loue of or lust after earthly things 4. It is a minde ready prest to doe good full of incitations to good things and carefull to preserue it selfe from the occasions of euill as resolued so to stand vpon the sinceritie of his heart as rather to lose his life then his integritie as neither caring for those things which the common sort seeke after as praise profits outward shewes c. nor fearing their feares 10. Men must at first labour to get a sound and heartie loue of the truth desirous to store and furnish themselues with the treasures of holy knowledge if the law be written in the hearts and bowels i Ier. 31.33 Psal 37.31 of men they will hold out to the end Lastly men must be sure that they be good and true in their hearts k Psal 125.1.2.4 as the Psalmist saith for then they shall be as the mount Sion that cannot be moued and the Lord will alwayes doe well vnto them Signes of a true heart Now the signes of a good and true heart are such as these 1. A true heart is a new heart that must be taken for granted else in vaine to inquire any further if there be not a newnesse of the heart to God 2. It loues God with vnfained and vndiuided loue though it cannot accomplish all it would yet it hath holy desires without hypocrisie after God aboue all things 3. It labours for inward holinesse as well as outward both seeking the graces that should be within and mourning for inward sinnes as well as outward 4. It will smite for small sinnes as well for numbring the people as for murther and whoredome hee hath not a good and true heart that is vexed onely for great euils and offences 5. A true heart is a constant heart it is not fickle and mutable as many are in all their wayes but that it is once it desires to be alwayes 6. It desireth the power of godlinesse more then the shew of it and is more affected with the praise of God then of men 7. It quickly findes the absence of Christ and cannot be at rest till he returne 8. It constantly pronounceth euill of sinne and sinners and well of godlinesse and good men Now on the other side the reason why many fall away was because they were not true in their hearts at first they set vp a profession of repentance with carnall ends and through hypocrisie beguiled themselues and others Secondly if men finde that they haue beene rightly formed in the wombe and birth of their change then there are other directions for them to obserue throughout their liues that they might continue in this holy walking with God and his Saints
profitably record in our memories these Scriptures Deut. 12.32 Reuelat. 22.18 Matth. 15. 1 Pet. 1.18 Galath 1.9 Isay 8.20 2 Tim. 3.16 Ier. 19.5 Col. 1.28 Luk. 16.29 1 Cor. 1.5.6.7 Ob. 1 Ob. But our Sauiour told his Disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when he is come shall leade you into all truth a Ioh. 16.12.13 Ergo it seemes there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. Sol. This may be vnderstood of the gifts of the Apostles and of the effects thereof and not of doctrine for of doctrine hee had said in the chapter before All things that I haue heard of my Father I haue made knowne vnto you b Ioh. 15.15 2. If it were vnderstood of doctrine yet he doth not promise to leade them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter He shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you c Ioh. 14.26 3. Be it he had not reuealed all as yet what did hee therefore neuer reueale it Why the very text is against it for he said I haue yet many things to say vnto you d Ioh. 16.12 therefore he did say them namely after his resurrection e Act. 2.3 4. Let it be noted that he saith ye cannot beare them now the things he had to say they could not then beare why should wee thinke that they could not then beare these graue traditions as the anointing and Christening of bels and such like Lastly let them proue it to vs that those toyes are the things Christ promised to reueale and then they say somewhat Ob. 2 Ob. But in the 20. of Iohn he saith f Joh. 21. vlt. 20.30 There were many things which were not written which Iesus did Sol. Answ Hee saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needfull to faith and eternall life is written 2. Hee saith there were other things not written hee saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. 3 Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those that were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1. If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 8. Wayes any tradition grovves euill 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they be equalled with the Law of God or the weightie things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world he meaneth the lawes of Moses What hee meanes by rudiments especially concerning meats washings holidayes garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke Why called rudiments because the Iewes and false Apostles held them as needfull as the foure elements of the world or else because in their first institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be saued but it is most likely they are called so by a Grammaticall 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 be their Paedagogie in the infancie of the Church Now they might be said to be of the world Why 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 wayes The law abrogated 4. wayes 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 another so as the law cannot exercise herforce vpon the guiltie person 4. It is abrogated when it is weakened 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 kindes of Lawes Morall Iudiciall Ceremoniall For the Morall Law it may in some sort be said to be abrogated How the morall law is abrogated Rom. 8.1.2 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 Rom. 6.14 2. In respect of the inexorable rigour and perfection of it for wee 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
so do good Angels holy motions They haue power ouer the Deuils to restrain them but worke miracles they cannot but by the power of God the Angell in the 8. of Iohn could moue the waters but hee could not of himselfe cure the sicke Thus of Angels in themselues In relation to Christ so they are implied to be of the body and Christ to be their head Now we may not maruell at it that Christ should be the head of Angels for there be diuers distinct benefits which Angels from thence do receiue The benefits Angels haue by Christ which by naturall creation they had not It is a benefit that they are vouchsafed a place in the mysticall body vnder Christ that they might be receiued as it were into the new order in Christ 2. A peace is made betweene them and man in Christ 3. The roomes of Angels falne are supplied by the elect the society of Angels being much maimed by their fall 4. They are refreshed with singular ioy for the conuersion of the elect besides the inlarging of their knowledge that they are vouchsafed the vnderstanding of the secrets of the Gospell 5. They receiue from Christ confirming grace and so assurance that they shall neuer fall which is their cheife benefit 6. Their obedience in it owne nature is vnperfect q Iob. 4. though not sinfull and therefore may need to be couered by Christs perfections Thus of the relation to Christ Now if any aske what relation they haue to the body of Christ What the angels doe for the body of Christ and what they doe vnto it I answere by propounding both what seruice they do to the body and in what manner For the first they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse God out of the rabble of best men doth adopt châ—ldren to himselfe and after commit them to be kept by those most noble citizens of heauen r Psal 34. Besides they execute iudgement vpon the enemies of the Church They attend vs at the houre of death and carry our soules to heauen Å¿ Luk. 16. They shall gather our bodies together at the last day t Math. 24 Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements u Math. 18.10 Now for the manner in the old Testament they are reported to haue sometimes appeared vnto men somtimes in their dreames sometimes in visions the Prophets being rauished into an extasie without true bodies but not without the forme of bodies Sometimes they appeared in true bodies either such as were for the time created of nothing or else formed for the seruice of some preexisting matter or else they vsed the bodies of some liuing creatures for if the Deuill could speake in the Serpent why might not some good Angell vse other Creatures as some thinke the Angell spake in Balaams Asse But for this kinde of declaring themselues to men in the new Testament it is ceased especially since the primitiue times so as now we cannot describe how the Angels doe performe their seruice to the Church Now for the vse of the whole in as much Christ is the head of principalities and powers we may comfort our selues diuers waies If Christ fill the Angels how much more can he out of his fulnesse fill vs in the supplie of all our wants againe shall we not reioyce in the grace here is done to vs in that wee are vnited into communion with Angels vnder our head yea and that such glorious creatures are appointed to be our attendants why should wee feare when Christ and his Angels will be so ready about vs further this may also instruct vs we neede not be ashamed of Christs seruice seeing the very Angels follow him and depend vpon him A prince that kept great princes to be his domesticall seruants were like to be much sought to for preferment of such as would follow him Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are VERS 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ HEere is the fifth reason and is peculiarly addressed against those Christians of the Iewes which ioyned the Law with the Gospell as necessarie to saluation By circumcision they were initiated to the Law of Moses and if circumcision can adde nothing to vs nor perfect vs any way in Christ then neither can the Law it selfe We haue that in Christ of which circumcision and the law were signes we are circumcised in the spirit and therefore neede not to be circumcised in the flesh and in Christ we haue the accomplishment of what was shadowed in the law Might some one say the consequence is strange Ob. we are circumcised in spirit therefore we need not be circumcised in the flesh Why Abraham was circumcised in spirit as well as we yet he needed to be circumcised also in the flesh For answere hereunto Sol. we must know that in the time of the old Testament this consequence was of no force yet now in the new it is exceeding strong For now we haue not onely accomplished what was signified by circumcision but Christ hath appointed another signe in steed of it viz. Baptisme especially this is cleare amongst the Gentiles which neuer were circumcised in the flesh There is imported vnto vs in this verse a twofold circumcision A twofold circumcision 1. The circumcision made with hands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The circumcision made without hands b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of circumcision in the flesh The one externall in the flesh by Moses The other internall in the spirit by Christ Concerning circumcision made in the flesh there is an obseruation of a fourefold time 1. There was a time wherein it was not viz. from the creation till Abrahams daies 2. There was a time wherein it was necessary viz. from Abraham till Christ 3. There was a time wherein it was tolerable viz. for some few yeeres after Christ 4. There was a time wherein it was in tollerable and vtterly vnlawfull viz. since the Apostles times to the end of the world c Gal. 5.2 What circumcision signified Circumcision had a double signification for partly it looked to Christ and partly to the members of Christ As it looked to Christ it signified 1. That they should haue a Sauiour that was circumcised that is free from all sinne 2. That he should come of the seede of Abraham 3. That he should satisfie for sinne by effusion of bloud for all bloud in the old Testament was tipicall Now as it looked to man it signified 1. That by carnall generation we were vncleane and out of couenant with God 2. That the faithfull haue interest in the blessed seed 3. That our hearts
more then halfe perswaded as Agrippa was these are fired with desire many times to know what to doe to be saued as the young man in the Gospell was but alas all this brings them within the compasse of none of Gods promises and if they looke not to it fearefull apostacie will be the end of all this and they may proue most spitefull aduersaries of the same ministerie they admired and proud contemners of the same remorse with which themselues were often smitten and so their latter end be ten times worse then their beginning Quest But what doe these men want or what are their defects that they should not be right for all this hauing such great affection to the word yea euen when it is most sincerely taught Answ Alas there are diuers things too apparant in their estate For first they ioyne not themselues with such as feare God in fellowship in the Gospel 2. They shunne by all meanes the crosse for righteousnesse sake 3. They respect not all Gods commandements there are some sinnes they will not leaue there are some corruptions they are so engaged vnto that they will at no hand leaue them 4. Some of them forsake not the very sinnes they seem to detest and sometimes to cry out against they cry out vpon swearing and yet vile beasts as they are they will sweare still yea and that most fearefully yea after many remorses of conscience for it 5. They will not be perswaded to vse all Gods ordinances indeed they heare constantly and to any mans thinking with great attention but they pray not in their families they will not vse the helpe of conference they read not the Scriptures with any order or conscience c. 6. You see they are not carefull of their companie they neither shunne the appearance nor the occasions of euill they giue not ouer their going nor their resort vnto vngodly companie They haue not beene truely humbled by godly sorrow for their sinne Lastly they haue sinceritie in respect of persons in some they like it in others they doe not like it They loue not all the Saints Also This also leads vs to the former priuiledges in Christ and imports that the circumcision without hands here mentioned is to bee accounted a maruellous grace of God and worthily for our iudging of our selues frees vs from the condemnation of the world and our daies of mortification are as it were the wedding daies of the soule and godly sorrow is accompanied with the spirit of prayer and a fountaine of grace is opened when our hearts are opened with true contrition Thus of the persons Are This word designes the time of this spirituall circumcision the time for the putting away and cutting off of our beloued sinnes is in this life it must be now done or neuer done besides till this be done we can feele no profit or benefit for Christ Quest The Iewes in the Law did know directly when they should be circumcised in the flesh may not we also gesse at the time of the circumcision without hands The time of circumcision without hands when God would haue vs go about it beyond which time it may not be deferred without singular danger Answ There is a time and it may be knowne and it is wonderfull dangerous to stand out that time in generall the time to humble our selues by mortification for our sinnes and so to set about this spirituall circumcision is when God grants vs the meanes of saluation o Luk. 14.17 more specially when we are pressed with Gods iudgements p Ioel. 2.12 or when the mouthes of Gods seruants are in a speciall manner opened vnto vs and their hearts made large q 2 Cor. 6.2 or when God dispenseth other graces as temporarie faith loue to the word and ioy r 2 Cor. 6.2 c. or when we are smitten with the axe of Gods word and remorse for sinne is wrought in vs Å¿ Math. 3.10 or when hearing hath kindled in vs a desire and thirst after the best things t Esay 55.1.6 or lastly when we first set out to make profession of our being in Christ u Ioh. 15.2 Quest But may not any man repent at any time Answ No. 1. A man may tarrie so long till he commit the sinne against the holy Ghost 2. Men that go not so farre may yet by obstinate impenitencie prouoke God to cast them into a reprobate sense * Rom. 1 11.8.9.10 Esay 6. Math. 13.13 We see by experience that the most men that pretend to mend afterwards yet doe not but troops of men that forget God go into hell x Psal 9. Obiect But the Scripture saith At what time soeuer a sinner repenteth him of his sinne from the bottome of his heart God will forgiue him c. Solut. 1. Marke the words they haue a limitation thou must repent from the bottome of thy heart or else they comfort not thee 2. For the extent of the time in so many precise words the text in Ezekiel is not at what time soeuer but in the day that a sinner repenteth which is not so vniuersall but that it may admit the exceptions before and though some men may and do repent at their latter end yet neither all nor the most Obiect But yet the Theefe repented on the crosse Sol. Shall one example make thee presume why thou maist know that worlds of people when they came to die did not repent as he did why shouldest not thou more feare the example of so many not repenting what is one to thousands 2. Thou readest that the other Theefe vpon the same crosse died without repentance 3. Thou must know that an ordinarie rule cannot be drawne from an extraordinarie instance his conuersion was miraculous one of the 7. wonders wrought by Christ in his death Christ made Peter walke on the sea will he make thee doe so to will he for thy pleasure darken the sunne or shake the earth or cleaue the rockes c. Thus of the time Without hands 2. Things may here be noted 1. That that is not circumcision which is outward made with the hands of man but that is true circumcision which is inward Hence there is two sorts of Israelites the one is a carnall Isralite one outward the other is a true Isralite for he is one inward in his spirit As it was then so it is now the carnall Isralite hath the name of Israell and the signe of true circumcision as then the circumcision in the flesh so now baptisme and besides they professe to be the seede of Abraham and they speake faire of God and heauen Q. But what are the principall defects of the carnall Isralite The defects of the carnall Isralite Answ 1. Hee rests in the worke done he beares himselfe vpon the externall worke of holines he serued God for he was at Church he is regenerated for he was baptised he hath praied to God for he stretched out
the operation of God Quest But how may our faith be supported in beleeuing those things shadowed out in baptisme Answ Two waies First if we consider Gods operation Secondly if we consider Christs resurrection This is the briefe order and dependance of this verse so that here he intreats of baptisme both by the effects and by the causes the effects are spirituall buriall and spirituall resurrection the causes are three faith the operation of God and the resurrection of Iesus Christ Buried together with him Three things may be here noted 1. the buriall of Christ 2. the buriall of the Christian 3. the vnion of both For the first that Christ was buried was storied by the Euangelist a Ioh. 19. and fore-signified by Ionas as a type b Mat. 12.39 40 and fore-prophecied of by Esay the Prophet c Esay 53.9 he was buried in Ierusalem the place where the dying sacrifices had giuen warning of his death but it was without the Citie both to answer the type Leuit. 16. and to signifie that his sufferings belonged to Gentiles as well as to Iewes He was buried in Caluarie the place commonly appointed for condemned men and not in Hebron where some thinke Adam was buried to note that his death was to be auaileable for the condemned men of Adam as well as for Adam himselfe He was buried in another mans graue to signifie that he died for other mens sinnes Now for the second viz. the buriall of Christians they may be said to be buried euen whiles they liue for the buriall of the body he cannot meane here in diuers respects 1. In respect of disgrace and reproch the throats of wicked men are often an open sepulchre d Psal 5. into which if the names of the godly fall they are buried for the extremitie of disgrace and reproch with which they couer them 2. In respect of abnegation or the deniall of the loue and care for earthly things and so we are buried to the world when like dead men we care not for it but deuote our selues to the contemplation of heauenly things 3. In respect of mortification of our sinnes the scripture by diuers metaphors expresseth the diuers degrees of mortification For first there is the wounding of sinne when the sinner is pricked with remorse by the law Secondly the condemning of sinne when the sinner keeping a spirituall assise doth examine confesse and iudge himselfe guilty before the Lord. Thirdly the crucifying of sinnes when the sinner racks his owne soule by godly sorrow driuing in the nailes of Gods threatnings with acknowledgment of his owne deserts and restraining his flesh through a spirituall reuenge not caring to expose himselfe to the shame of the world so that in Christ he may finde atonement for his sinnes Fourthly the killing of sinne when the sinner puts off the bodie of sinnes and forsaketh his euill waies Now then after this followeth the last degree and that is here the buriall of sinnes Of the buriall of sinne Certainely there remaines euen after true repentance in the very godly a great deale of hidden corruption of nature inward wandrings distractiōs after the world sudden euill propositions against God or his word or prouidence or presence or promises or people impatience secret pride and somtimes hypocrisie a frequent rebellion within against good duties vnthankfulnes frequent omissions either of holy duties or the care of the power of them hastines or anger impure desires thoughts of reuenge besides a great deale of disorder he may finde in himselfe both at home and abroad Now it is not enough nor may he rest in the former repentance but he must proceed euen to the remouing of these remainders of corruption death commonly ariseth out of the disease of some one part but buriall couers all The worke of reformation and repentance many times begins at the care of some few principall sinnes but we must neuer be quiet till we burie the whole old man with his works so that in one sense the buriall of sinnes is nothing else but the progresfe of mortification Againe after we haue forsaken our sinnes to burie them is to keep a diligent watch ouer our nature and to take downe our flesh yea sometimes with refraining of lawfull delights or pleasures Further the buriall of sinne it may import our care after we haue left our sinnes to remoue them out of sight both out of Gods sight by suing out our pardon and out of the sight of our consciences by quieting them in the application of the bloud of Christ and the promises of grace and out of the sight of others so farre as our sinnes were scandalous also by shewing forth our repentance and care to auoide all appearance and occasions of like sinning Their priuiledges that haue attained to the buriall of sinne Great is the glory and happinesse of Christians that haue attained to this buriall of sinne for these serue God in a neere acquaintance with him these haue ouercome the world these can stand before death and iudgement vnapalled these are mighty in the power of Gods ordinance these know the secrets of the kingdome of God these are without the reach of the Law and feele not the sting of crosses these are had in singular honour with God and the holy Angels of heauen and the prouidence of God is vsually eminent towards these Now for the third might some one say what hath the Christians buriall to doe with Christ How our spirituall buriall depends vpon Christ how is there any relation betweene them Ans Our spirituall buriall in the progresse of mortification depends vpon Christ diuers waies 1. In that he hath required and made gracious promises to it 2. In that the efficacie of the meanes by which it is wrought comes from Christ 3. In that it is accepted of God onely for Christ and through his intercession 4. In respect of example he was buried as well as we But chiefly in respect of vertue our buriall of sinne is wrought by a vertue arising from Christs buriall in the graue The Vses of all this followes First for information here we may see how God stands vpon mortification Vses The state of such as neglect mortification and that men must not thinke alwaies they haue done inough when they haue left their faults and withall we may see how dangerous a course they take that so soone giue ouer the exercises of mortification for by this meanes we cause the old sinnes many times to breake out againe and their consolations are small and seldom crosses daily trouble them and the heart is often grieued and griped with feare and terrible doubts or else they are quickly ouergrowne with a spirit of slumber Secondly for instruction to be carefull to burie our sinnes but here take heede of the dissimilitude Dissimilitude in tvvo things for in some things the comparison cannot hold as here in two things for first when we burie the bodies
were against vs or for the better assuring of the keeping of the ordinances it was by ordinances viz euangelicall for they say the decrees of Christ did euacuate the lawes of Moses They that read with ordinances say that the hand-writing was the debt of death which Christ tooke away with the ordinance that is the externall rites and rudiments of Moses But I thinke the sense is cleare as it is here rendred of ordinances And so the point to be obserued is that the ceremonies imposed vpon the Iewes were Gods ordinances which may shew vs that God did take vpon him the right to binde the conscience of men by ceremonies 2. Seeing Christians are freed from them by God himselfe therefore the Apostle would haue them stand to their libertie 3. This should exalt the praise of the morrall law if they were bound to obserue the very ceremonies because they were Gods ordinances then much more should wee bee carefull to keepe the morrall Hand-writings This word notes their vse because men are by nature wonderfull slow to acknowledge their misery therefore the Lord in all ages did driue men vnder their hands as it were openly to make profession of their owne sin guiltinesse and fall that so Gods iustice might be cleared Therfore were the sacrifices required presently after the fall and baptisme now is of like nature to shew vs our naturall vncleannesse that need to be washed Against vs In effect they were against vs. The ceremonies were against vs that is against the Iewes 4. waieas 1. As they were bills of debt 2. As they told the longing wife that her husband was long after to come 3. As they proclaimed God infinitely hating sinne so as he must haue attonement in bloud and that daily 4. As they were transgressed in respect of the right manner of obseruing them Now though these ceremonies belong not to vs Christians yet we are in the same debt by nature that they were though wee haue not that way of expressing our debt Quest But how could that which God commanded them to do be against them Answ Many waies 1. When they failed in the matter as when they offered strange fire or sacrificed their sonnes 2 When they did anger God by omissions or delaies as when Moses trisled out the circumcision of his sonne 3. When they did it for wrong ends as when the whore would sacrifice to colour her whoredomes Pro. 5. or when men did thinke thereby to make amends for their sinnes Ier. 7. or when they vsed them for the hurt of Gods children as Balaam vsed his sacrifice 4. When they mingle their owne inuentions with Gods ordinances and their feare towards God was taught by the precepts of men 5. When they did vse them as a burthen and it was a wearinesse to them Lastly when they that vsed them were wicked men and did vse them without knowledge or faith or repentance for their sinnes or the care of the due manner as many places of Scripture shew And thus may the very law of God be against vs still aswell as against them The vse of all this chiefly may be to shew the misery of euery impenitent sinner his sinnes are vpon record there is the hand-writing against him let him looke vpon sacrificing Iewes there he may behold man daily in effect saying thus Thus must it be done to the man that repenteth not of his sins the obligation lies forfeited and the Lord may call vpon him for his debt of 10000. talents when he hath not a farthing to pay and then he will be cast into prison Againe when he saith vs he shewes that this is the estate of all men by nature there was a hand-writing against the very Apostle himselfe and such as were in the visible Church therefore he saith against vs. Thus of what the ceremonies were in themselues Now of the discharge from them there two things may be noted 1. The manner Christ put them out tooke them away fastned them 2. The meanes viz. the Crosse The summe is that Christ Iesus by his sufferings on the Crosse paid our debt and freed vs from the hand-writing that was against vs the anger of God conceiued against vs for the forfeiture was thereon by the bloud of Christ appeased a Rom. 5.9 and forgiuenesse of sinnes and debts therein merited b 1 Ioh. 2.7 And by the bloud of Iesus the faithfull ouercome the deuill c Reuel 12.11 Heb. 11.28 that had power to destroy by reason of the forfeiture and because none of the former agreements would serue by reason of mans weaknesse therefore God makes a new couenant and seales it by the bloud of Christ vpon the Crosse d Zach. 9.11 Heb. 9.18 and if we would bee assured of our release in particular First for the forfeiture in Paradice we receiue an attonement in the bloud of Christ e Rom. 5.11.12.17 And he that from the curse in Paradice had power ouer death was now by Christ destroyed f Heb. 2.15 And for the law of Moses we are by Christ deliuered both from the rigor of it and from the curse of it his owne sacrifice being the propitiatorie to still the crie of the Law and to hide it from the eyes of Gods iustice h and as for the writing of the conscience the bloud of Christ cleanseth it from dead workes i Heb. 9.14 and quieteth it in the declaration of forgiuenes k Ephes 1.7.8 and it maketh intercession for sinne l Heb. 12.14 after calling to keep it quiet and as for the ceremoniall hand-writings they were both fulfilled m Col. 2.17 and abolished in the sacrifice of Christ on the crosse hee himselfe saying It was finished And the more to assure vs of our safetie from these forfeitures he vseth those diuers phrases of putting out taking out of the way and fastning it to the crosse Vses The vse of all is 1. For information wee may see what a case sinne sets vs in by nature and how hatefull the nature of sinne is if wee haue any thing to doe with God why our sinnes lie like so many blocks in our way and Christ Iesus only can lift them out of the way and can our wretched hearts delight in sinne seeing they nailed Christ to the Crosse It is an easie thing to rent an obligation amongst men but it was not so easie to get ours cancelled it could be rent in no place but on the Crosse Christ Iesus himselfe must be fastned to the tree that he might fasten our cancelled hand-writing therto and if God spared not his owne Sonne when hee came about this businesse of cancelling the hand-writing what thinke we shall be the case of all wicked men that die in their sinnes and must suffer the whole forfeiture to fall on their neckes if what Christ endured on the Crosse were so painefull they must not thinke to escape Hence also we may see what wonderfull cause wee haue
profession that no man take our crowne and to this end we must consider both what to shunne and what to follow If we would not loose our crowne wee must shunne 1. The sinne that hangs on so fast o Heb. 12.1 2. Prophane bablings and oppositions of science falslie so called p 1 Tim. 6.20 3. Scandall q Phil. 2.15.16 4. The profits and pleasures of the world so as our hearts be not set vpon them r 1 Cor. 9.25 1 Tim. 6.11.12 5. Selfe-loue and trust in our owne iudgement when we thinke our selues wise enough to order our race without aduice ſ Gal. 2.2 6. Vncertaine running t 1 Cor. 9.26 Where vvee must obserue Now for the second that wee may runne successefully diuers rules must be obserued 1. We must watchfully stop the beginnings of sinne and when we feele our selues beginne to halt wee must seeke an healing least we be turned out of the way u Heb. 12.13 2. We must follow peace with all men so farre as may stand with godlinesse * Heb. 12.14 3. Wee must keepe the faith 4. We must labour for the loue of the appearing of Christ 5. Wee must continue and resolue not to giue ouer till we haue finished our course These three rules may be gathered out of 2 Tim. 4.8.9 6. Wee must pray that the Gospell may runne more freely x 2 Thes 3.1 for that like a mighty winde helpes wonderfully in the race 7. Wee must order riches so as they bee no hinderances y 2 Tim. 6.18 8. We must vse the aduise of the best that can be had for skill or experience z Gal. 2.2 9. We must faithfully discharge the duties of our calling a 1 Pet. 5.4 Wee must so resolue vpon the race that we labour to be vndaunted and euery way resolued against all afflictions and trials whatsoeuer that may befall vs accounting it all happinesse to fulfill our course with ioy b Act. 20.24 arming our selues with this minde that we will take vp our crosse and endure any hardship c 2 Tim. 2.5 Iam. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At their pleasures This is added as an aggrauation the word notes they did it not ignorantly or by frailtie but they did wrong the conscience of men with desire willingly wilfully it doth greatly increase the guilt of sinne when men doe it willingly and wilfully where men do it because they will do it So some men go to law because they will go to law d Math. 5.40 so some will be great e Math. 20.26 Some will doe the lusts of their father the Deuill f Ioh. 8.44 Thus are men daily doing the wills of the flesh g Ephes 2.3 The like waywardnesse may be obserued in the negatiue Men will not be gathered h Mat. 23.37 Men will not come to the wedding i Math. 22.3 In some things they willingly knew them not k 2 Pet. 3.5 it is charged vpon the idle they will not worke l 2 Thes 3.10 Hence those conditionall speeches if yee will receiue it m Mat. 11.14 and if any man will saue his soule n Mat. 16.15 The vse may be for terror to stubborne offenders God takes notice of it that they sinne at their pleasures they sinne because they will sinne and therefore let them be assured he will be froward with the froward o Psal 18. and therefore he will haue his will vpon them vnresistably Hence these threatnings hee will take account p Mat. 15.23 he will quicken whom he will q Joh. 5.21 he will giue to the last as to the first r Mat. 20.14 It shall not bee after the wils of the flesh ſ Ioh. 1.13 the spirit shall blow where he will t Ioh. 3.8 the mysterie shall be made knowne to whom hee will u Col. 1.27 and he will not haue sacrifice * Heb. 10.5 Secondly comfort is here implied for if there be so much infection in a will to sinne then there is hope God will accept a will to bee and doe good he will accept of the will in prayer x Ioh. 15.7 and the will to resist corruption of nature y Rom. 7.15.16.17 and of the will to liue honestly z Heb. 13.18 Ioh. 7.17 Hitherto the Apostle hath charged them generally now in the words that follow he inforceth his speech more particularly both for matter pointing out Angell-worship as the doctrine he would conclude against and for manner noting foure things in those that brought in that worshippe 1. That they brought it in hypocritically pretending humblenesse of minde 2. That they did it ignorantly aduancing themselues in things they neuer saw 3. That they did it proudly rashly puffed vp c. 4. That they did it dangerously not holding the head c. Worshipping of Angells The maine matter the Apostle striues to beate downe is the worshippe of Angels as a philosophicall dreame as a superstition that defrauds men of heauen as an hypocriticall and ignorant worship charging them to be proud and fleshly persons that vse it yea he auoucheth they cannot hold the head which is Christ if they mainetaine or practise such a worship All these reasons are in the text and coherence against it Which may serue for confutation of Papists who at this day still maintaine it not only without commandement or any approued example in scripture but directly against the prohibition of the Scriptures as in this place and so Reuel 19. the Angell forbids Iohn to doe it The Papists offend three vvaies about their Saints and Angels The Papists offend in their doctrine about Saints and Angells three waies 1. In giuing vnto them what may be attributed onely to Christ and to God 2. In adoring them 3. In inuocating and praying to them and all three contrarie to Scripture For the first they attribute vnto them 1. Intercession 2. The knowledge of all things that concerne vs they rob Christ of his intercession and God of his omniscience now in all this wee haue a sure word of God to trust to For for intercession it is plaine we haue none in heauen with him a Psal 73.25 there is one mediator betwixt God and man the man Christ b 1 Tim. 2. we offer vp spirituall sacrifices acceptable to God by Iesus Christ c 1 Pet. 2.5 Let vs therefore saith the Apostle by him offer the sacrifices of praise alwaies d Heb. 13.15 Note the words by him and alwaies And whereas they obiect the Angell Reuel 8. that offred the prayers of the Saints we answer that Angell was Christ who onely hath the golden censer and who onely is meete to bring incense to offer vpon the golden altar the indeauour of Peter for their good after his decease was performed while he liued as is apparant by comparing the 13. verse with the 15. of 2. Pet. 1. And
strength or health Fourthly this care is a signe of little faith o v. 30. Fiftly t is for Gentiles that know not God nor the couenant of his grace and mercy in Christ to seeke after these things p v. 32. T is a grosse shame for any Christian to be so heathenish Sixtly doth not your heauenly father know all that you need q v. 32. If he be a father hath he not will and if he be in heauen hath he not power to helpe Seuenthly you haue a flat promise that if you seek the kingdome of heauen and the righteousnesse thereof which should take vp your cheefest care all these things without such carking so farre as is needfull shall be cast vpon you r v. 33. Lastly hath not euerie day his euill and is not the griefe of the day great enough Å¿ v. vlt. why then dost thou distract thy selfe for to morrow assure thy selfe the time to come will afford thee matter of griefe and trouble enough thou needst not disquiet thy selfe before hand Vse The consideration of all this as it may bee a comfort against all wants and crosses about these base earthly things so it may greatly reprooue those that burie their talents in the earth that is spend all their gifts about earthly matters But especially wee may hence learne diuers lessons And first since wee haue heard Salomons opinion after long discourse that all is vanity wee should learne of the same Salomon therefore to feare God and keepe his commandements for this is the whole of man and the end of all t Eccles 12.13 Secondly let the place of the sanctuarie u Ier. 17.11.12 where we may get the best things for our soules be as a glorious throne exalted Thirdly let vs vse this world as if we vsed it not Let them that reioyce bee as if they reioyced not and they that weepe as if they wept not and they that buy as though they possessed not x 1 Cor. 7.30.31 Fourthly if the Lord giue vs but a little portion in these things let vs esteeme his mercy and liue with contentednesse resoluing that better is a handfull with quietnesse then two handfulls with labour and vexation of spirit y Eccles 4.6 And fifthly we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing they are none of the things the Lord would haue vs with such a doe keepe but hee allowes vs to eat and drinke and delight our selues with the profit of our labours z Eccles 2.24 Eccles 3.12 Lastly we should improoue them and vse them as meanes to doe what good wee can with them in this life I know saith the wise man there is nothing good in them but to reioyce and do good in his life And to this end we shold cast our bread euen vpon the waters for after many dayes wee may finde it Eccles 11.1.2 and giue our portion to seauen and also to eight The best vse of these riches is to be rich in doing good with them Thus of the illustration The confirmation followes VERS 3. For ye are dead and your life is hid with Christ in God IN this verse and the next the exhortation is confirmed by two motiues the one taken from the condition of the faithfull in this world the other taken from the confideration of their estate in the reuelation of the glory of Christ in the last day The first is in this verse the latter in the next There are two things in the condition of the faithfull on earth which should make them little to minde earthly things or desire to continue long in the world First that in respect of distresses they are as dead men while they liue Secondly that the happinesse they haue which is the life of their liues doth not appeare but is hid with God in Christ For yee are dead The faithfull are dead three wayes while they liue The faithfull dead three vvayes For first they are dead to sinne in respect of mortification Secondly they are dead to the Law by the body of Christ a Rom. 7.4 Gal. 2.19 in respect of iustification so as now the faithfull doe no longer wait vpon the Law for righteousnesse but vpon a second mariage they haue it from him that was raised from the dead for them They are dead to the world and that in three respects First in respect of their owne voluntary forsaking of the world and their mortifying of earthly desires ioyned with a sense of their owne mortalitie so was Paul as a man crucified to the world b Gal. 6.14 Secondly in respect of the worlds account of them For so soone as men get any true grace and retire themselues from the excesses of the time they are neglected and forgotten as dead men out of minde Thirdly in respect of the multitude of afflictions which doe many times ouerwhelme and drowne Christians It is not vnusuall in Scripture to say of men in desperate crosses they are dead men The Prophet Esay cals the people in captiuitie dead men when he saith Thy dead men shall liue c Esay 26.19 The Apostle Paul saith thus If we be dead with him we shall liue with him d 2 Tim. 2.11 Which hee seemes to explaine in the next verse thus If wee suffer with him wee shall also raigne with him Thus Dauid saith He was as a broken vessell forgotten as a dead man out of minde e Psal 31.12 And in another place he saith He was brought to the dust of the earth f Psal 22.15 And in the 88. Psalme hee saith his soule was full of euills hee was counted among them that goe downe to the pit free among the dead like the slaine lying in the graue yea he was laid in the lowest pit in the darknesse in the graue c. g Ps 88.4.5.6 I spare to alleadge other scriptures The vse may be Vses to teach vs as to obserue hence what may befall the best man so in the consideration of our owne estate to say within our selues as Iob did If I haue done wickedlie woe vnto me and if I haue done righteouslie I will not lift vp my head being full of confusion because I see mine affliction h Job 10.15 For though the Lord hath not yet thus ouerwhelmed thee with distresse yet in asmuch as he may doe it to thee as well as to others his deare seruants it should cause thee to walke humblie before God and to learne to die to the world before the world be dead to thee Againe hath misery broken in vpon thee and preuailed ouer thee so as thou seemest to be laid in darknesse as they that haue beene dead long agoe let not thy spirit be in perplexity in thee no strange thing is befallen thee Psal 143. Gods children are but dead men in this world Remember the time past and meditate
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuers things First that we must not let sinne alone till it die it selfe Note but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soone killed it is one thing to sleep another thing to die Note many men with lesse a doe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswaâ—ions commandements or stroaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest Did not the Apostle grant they were dead before and if they were dead to the world they
and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne that is to be ruled and mastered and led by it to be as it were at the command of lust and corruption that is not in a childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke
scourged with the like euill h Matth. 17.1 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may i Phil. 2.15 I adde also Salomons rule namely with an angry countenance to driue away a backbiting tongue For that is many times the bellowes to kindle the fire of bitternesse and fierce speaking Filthy speaking This is an other of the wretched vices of the tongue Reasons against filthy speaking to be with all care and conscience auoided by a Christian And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously disswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all things we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacity giuen to God but neuer filthy speaking or any the least glimspe of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not hated as this filth of wordes must needes be 3. It is a shame and vncomlinesse and dishonour to a Christian 4. If any would obiect it is but a small matter the Apostle would soone answer men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darknesse and it is a worke of darkenesse to speake filthily aswell as to doe filthily 6. If we be children of the light we should shew it by our fearefulnesse to speake or doe any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnes 7. Men are in some degree of a Lethargie that vse this sin 8. A Christian ought to walk exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And thus of the second vice of the tongue VERS 9. Lie not one to another seeing that yee haue put off the old man with his workes LIe not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders a 2 Thes 2.11 But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or in word In nature and so the Prophet Dauid saith men of high degree are a lie b Psal 62.9 In worke and so men lie either through hypocrisie or deceit Hypocrisie is lying whether it be in worship to God c Esay 59.13 or carriage towards men d Reuel 2.9 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 apply truths to wrong persons or for wrong ends The Deuill is a lying spirit in the mouth of many Teachers Men lie also in false witnesse bearing so doe they in slaundering and flattering But most strictly lying is in the report of things vntrue in conuersing with men whether at home or abroad There are many reasons why a Christian should take heede of lying Reasons against lying First if we consider the cause of lying it is the Deuill hee is the father of lies e Ioh. 8.44 Secondly if we consider the nature of a lye it is most shamefull and hatefull and therefore the lyar denies his lie because he is ashamed to be taken with it And our Swaggerers hold the lie so disgracefull that they will reuenge it many times with bloud Riches cannot adde so much grace to a man as lying wil bring him disgrace and therefore Salomon saith A poore man walking in his integrity is better then a rich man which is a lyar f And the Lord vseth to recken lying with the most monstrous sinnes to make vs the more to hate it as wee may see in the Catalogues of the Reuelation and in other places of Scripture Thirdly g Reu. 21.8.22.15 on the contrarie to speake the truth is to shew righteousnesse h Pro. 12.17 A mouth without guile is a marke of Gods redeemed i Reuel 14.5 and the remnant of Israell as ingenerall they will doe no iniquitie so in speciall they will not speake lyes k Zeph. 13.3 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 l Eph. 4.25 It were most vnnaturall for the head to lie to the hand or one member to be false to another 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 wee consider the effects or consequents of lying for it makes vs abhominable to God as they that doe truely are Gods delight so lying lippes are abhomination to the Lord m Pro. 12.22 and a lyars tongue is one of the 7. abhominable things which Salomon reckoneth vp n Pro. 6.17 The law also is giuen to lyars among the rest as the Apostle to Timothie affirmes o 1 Tim. 1.10 It is one of the sinnes that brings vpon a mans soule and body the forfeiture of the law If lying bee not restrained in time thou maist 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 Sixtly know that God will enter into iudgement with all lyars p Hosea 4.2 sometimes by ordinarie iudgements sometimes by extraordinarie as he did with Ananiah and Saphirah q Act. 5. Now the holy Ghost saith he that speaketh lies shall not escape r Pro. 19.5 but God will destroy them that speake leasings Å¿ Psal 5.6 or if wee could escape in this world yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies t Reuel 22.15 Vse The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne especially if it raigne in
is all in all with him Where there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian nor Scythian bond nor free Out of these words these two things may be obserued Nothing will auaile without Christ I. That nothing without Christ can make vs truly happy The image of God or felicitie of man stands not in birth freedome naturall parts or outward obseruances for he is not a Iew that is one outwardly nor is that liberty that is onely in the flesh nor is that wisdome that is onely in learned men such as were the Graecians Diues was a rich man Goliah was a strong man Achitophell was a wise man Absolon was a faire man Esau was circumcised and Cain was well borne and yet all these are in hell II. That in Christ there is no difference all is one whether thou bee poore or rich Iew or Gentile bond or free male or female a Gal. 3.28 with God there is no respect of persons In the power of his ordinances as by name in the preaching of the Gospell he extends his mercy both to Iewes and Gentiles b Rom. 1.16 so in the disposing of his gifts c 1 Cor. 12.13 hee bestowes knowledge and other graces vpon people of all sorts and for acceptation whosoeuer feareth him and doth righteousnesse he is accepted of what nation or state soeuer hee be d Act. 10.34 and all this will more fully appeare when he shall iudge euery man without respect of persons according to his workes at the last day e Rom. 1.10 Vses The consideration hereof may teach vs diuers things 1. To feare God and forsake our sinnes since hee is a God so terrible that will not be swaied with outward respects f Deut. 10.16.17 2. Not to stand vpon outward birth or greatnesse in the world nor to pride our selues in our wits or rest our selues vpon our outward seruing of God Act. 10.34 1 Pet. 1.17 for the Lord accepts not the persons of Princes nor regardeth the rich more then the poore or the learned more then the vnlearned for they are all the worke of his hands g Ioh. 34.19 3. To be industrious in well doing seeing he that doth good shall be accepted whether he be bond or free Graecian Barbarian one or other h Rom. 2.8.9.10 for the same God is Lord ouer all and rich vnto all that call vpon him i Rom. 10 11. and endeauour by well doing to approue themselues in his sight 4. Not to despise poore Christians seeing God accepts of them and hath made them rich in faith and heires of a kingdome k Iam. 2.1.5 5. Not to giue titles to men l Iob. 32.21.22 and by seruile flatterie or feares to bee so much taken vp with their meere outward praises or places Lastly Magistrates in the administration of Iustice should resemble this absolutenesse of God so as no respect of persons poore or rich friends or foes strangers or home-borne should carry them besides the iust regard of the cause m Deut. 1.17 2 Chron. 29.6 How Christ is all in all But Christ is all in all And so he is 1. In respect of the vnion of the mysticall body as it is hee in whom euery one that is a new creature is considered to be and consist Euery conuert is created in Christ Iesus n Eph. 2.10 2. In respect of sufficiencie a man needs no more then Christ hee onely may suffice the whole compleatnesse of saluation is in Christ 3. In respect of efficiencie if wee looke vpon the benefits conferred vpon all Christians by Christ he makes a amends for all wants he is in steed of liberty to the seruant and in steede of birth and honour to the Scithian and Barbarian he is the substance of all shadowes to the vncircumcised what shall I say he is righteousnesse o Dan. 9.29 riches p Col. 1.27 and wisedome q 1 Cor. 1.30 sanctification and freedome r 2 Cor. 3.17 and a recompence Å¿ Esay 40.9 to Christians yea in him all things are theirs t 1 Cor. 3.21 and as the pledge of all they haue receiued the spirit of the sonne into their hearts u Gal. 4 6. Vses The vse of all this may be diuers 1. Vnto vs therefore there should bee one Lord euen the Lord Iesus Christ * 1 Cor. 8.6 The Vses 2. All sorts of men should striue by all meanes to set out and shew Christ onely Ministers should reach Christ only Magistrates should chiefly intend the glory of Christ nay all sorts of men should seeke Christ in choosing callings wiues seruants places of abode c. Christ should be all in all with vs yea in those wee haue to deale withall wee should beare with many wants and weaknesses so they haue Christ for that is all in all 3. We should learne to bee satisfied with Christ though we want health or liberty or wealth or worldly friends or great wits or strong memories c. Christ makes amends for all he is enough if the Lord haue giuen vs Christ he hath done enough for vs though it be sure that with him hee will giue vs all things also 4. This may greatly reproue the wonderfull stupidity of men that are so taken vp with admiration of these outward priuiledges when as we see how all is vaine without Christ what shall it profit a man if he had all honour and riches and countenance of friends and the pleasures of life if when he came into Gods sight hee might haue no acceptance for his soule If Christ bee all things then without Christ all things else are nothing Excellent consolation in Christ but especially this doctrine serues for singular comfort to Gods children in all their distresses and that will better appeare if wee consider the particulars For first are they afflicted in conscience vnder the sence of Gods anger and their owne sinnes Why he is the propitiation for their sinnes x Rom. 3.25 hee is the end of the Law for them y Rom 10.4 yea all that the Law can require of them hee will be their witnesse and their testimony z Esay 55.6 1 Cor. 1.6 Hee giues them promises and faith to beleeue them a Gal. 3.22 and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes b 1 Ioh. 1.7 Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge he maketh intercession for them c Zac. 3.1.2.3 Rom. 8.33 and for the stings of this ould serpent hee is a continuall brasen serpent d Joh. 3. they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted e Heb. 2.18 and his power dwelleth in them to be manifested in their
to vpbraid censure or finde fault then we haue or can haue Besides this distempered peeuishnes and froward misconceiuing and censuring it is bred of ill causes for it comes either of malice or ignorance Of malice for loue couereth a multitude of sins especially it suspendeth doubtfull actions Of ignorance for it is certaine a wise man will keepe in till afterwards or hold it his glory to be able to passe by an offence Further this sinne may be aggrauated by the relations that are mutually betweene Christians Are they not fellow-members coheires fellow-citizens partakers of the same afflictions are they not brethren c. Besides is not this also a constant iustice that they that iudge are iudged they that censure are censured and doth not this enuying and iangling giue occasion of reioycing to aduersaries Doth it not many times so transforme Christians that it makes them very like wicked men when they grow so distempered that they reuile their owne mothers sonnes h Psal 50.20 Gal. 5.9.10.11 12.13.15 In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons such as this A little of the leauen of these distempers will sowre the whole lumpe and those courses tend not to any good but to the disquieting of Gods people and it is not a small matter to trouble and vexe them Besides inasmuch as Christians haue trouble enough otherwaies it doth not become their brethren to trouble them and we should be so farre from troubling our brethren as we should rather serue them by loue and if men will needes bite one another let them take heede lest they be deuoured one of another Lastly if men will not be warned then let them know the Iudge standeth at the doore i Iam. 5.9 Rules for the practise of forbearance Now that we may attaine this forbearing euen to be rightly ordered towards the infirmities or wrongs of others we must labour to get more Christian loue of others for that will endure all things and beleeue all things and makes vs able to beare and it will driue out suspition which like a wretched Beldame is the mother and nurse of all murmurings and vaine iangling and besides wee must get a greater knowledge of our owne selues and our owne ignorance and corruptions for when we seeme to our selues to be somthing deceiuing our selues we are ready with intemperance to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 Or if thou must needs speak then speake the words of admonition euen Gods words if thou be sure they haue sinned insteed of thine owne vaine and passionate vpbraidings or reproches or censures One another Obserue that vsually where there is any contention or quarrell both sides are guiltie though one principally doe the wrong yet few men are so temperate but they doe wrong againe either in words or deedes or affections and therefore thou shouldest forbeare seeing thou art priuie to thy selfe that in this businesse thou hast not beene such as thou shouldest bee Forgiuing The word signifies sometimes to giue l 1 Cor. 2.12 Phil. 1.29 sometimes to giue freely m Luk. 7.21 Act. 27.24 Rom. 8.32 Gal. 3.8 Philâ—m 22. sometimes to remit freely the punishment n Act. 3.14 sometimes to deliuer vp for fauour or to pleasure others o Act. 15.11.16 sometimes to forgiue and so here Quest But can any man forgiue sinne to another Answ Man may forgiue the trespasse though not the sinne 2. Man may forgiue the punishment that by man might be inflicted so as not to require it 3. Man may pray to God to forgiue it Ob. Obiect But it is said no man can forgiue sinne but God Sol. Sol. True no man can remit the eternall punishment or the curse of the Law or take away the guilt of sinne before God But man may forgiue it as farre as concernes himselfe Now others may obiect contrariwise that 2 Cor. 2.7 They are willed to forgiue Ob. and yet the sinne of the incestuous person was not so much a trespasse that concerned them as a sinne against God Sol. Sol. This sin also was a trespasse against them 1. As it was a scandall 2. As it might cause them and their profession to be euill spoken of for his sake againe to forgiue in that place may be taken in a large sense for to be reconciled to him Quest Quest Is reconciliation necessarily comprehended vnder forgiuenesse Answ Answ Wee are tied to seeke it and desire it and to vse all humble and iust and discreet courses to attaine it But if it will not be had we are discharged if we forgiue Neither vnto obstinate offenders that will not acknowledge their sinne are we bound to remit the punishment or sometimes to notifie the pardon of the fault If any man haue a quarrell to another When he saith here if any man it imports that such Christians might be as there should be no iarres amongst them Discords might wonderfully bee preuented if there were care and discretion in men The word rendred quarrell signifies a complaint certainely it is a great weakenesse to be vpon euery occasion complaining of the wrongs are done vs and making report of them to others And it shewes too that we should forbeare and forgiue euen in such things as these And where hee saith any man it shewes no men are exempted from the practise of clemencie That it is here required of one is required of all no greatnesse of gifts or place can priuiledge any As Christ forgaue you so doe you 1. Examples in all rules of practise moue much 2. As heere the head of the Church is an example to all his members so should those that are heads of the common-wealth or familie carry themselues so as by their examples to direct aswell as by their precept not onely shew what to do by commanding but how to doe it also by example 3. Especially in forbearing and forgiuing example in great persons doth wonderfully affect the common people and therefore because there are so few on earth here is one from heauen Quest Quest But why is there added reason to this vertue and not so to each of the former Answ Answ Because the conscience is soone perswaded in the generall that the rest are good as humilitie meeknesse c. But now wee are wonderfully hardly perswaded to forgiue Secondly the Lord may well adde reasons to perswade to forgiue because of the speciall danger of not forgiuing for if a man doe not forgiue there is expresse threatnings that hee shall not bee forgiuen p Math. 6 14. â—8 25 How Christ is said to forgiue Quest But how is Christ said to forgiue Answ Remission of sinnes is attributed to Christ 1. As the meritorious cause of forgiuenesse 2. Because he applies it 3. Because the Christian in his name sues out the pardon of his sinnes and by him procures forgiuenesse Certainly it may bee a
consummation â— that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the end of intention is the glory of God in Christ the end of consummation is the giuing of thankes when wee haue done our endeuours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ 2 How we are tied to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe doe all Doe all in the name of the Lord Iesus Here foure things are required of vs. Things are done in the name of Christ foure vvayes Ephes 6. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to doe Gods worke we be first sure of Christs reward this is to be shod with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authoritie of Christ and his warrant in his word not in the name of Moses for ceremonie or in the name of Angels or Saints for intercession nay in all wee doe our conscience should be tied onely properly by the command of Christ not because such great men would haue it so or I did it to please my parents or kindred c. for then thou doest it in the name of men and not of Christ Thirdly that all be done with inuocation or calling vpon God in the name of Christ all should be consecrate and begun with praier Fourthly and principally that all be done to the glory of God in Christ this should be the scope of all our actions a 1 Cor. 10.31 all should breathe and sauour of Christ In word D. God requires to be glorified by the very words of Christians and contrariwise holds himselfe many times dishonoured by their words he that keepeth his tongue keepeth his life b Pro. 13.3 The honour and dishonour of the tongue is largely explicated Iam. 3. But the vse is for instruction to teach vs 1. to take heed of dishonouring Christ by our words but in speciall we should take heed of words of disgrace and slander to the members of Christ of vaine words c Ephes 5.6 that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words d Iob 6.3 of words of deceit e Psal 36.3 of the words that come from or tend to the strange woman filthy words f Col. 3.8 yea take heed of high words for high talke or the lips of excellencie becomes not a foole g Prou. 17.7 for euill words greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules h Pro. 18.6.7 Secondly it should teach vs to endeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemencie i 2 Chr. 10.17 words of wisdome k Prou. words of sobrietie and truth l Acts 26. words of righteousnesse m Iob 6.25 wholesome words n 2 Tim. 1.13 words of eternall life o Iohn 6. and to this end we should obserued diuers rules 1. That our words be not many for in a multitude of words cannot but be sinne we are not able to weld aright many words 2. That wee know and not forget Gods ten words the ignorance of Gods ten lawes causeth that men know not how they offend in their tongues but in the ten words of God is an absolute patterne of all vprightnesse both of heart speech and life 3. That we be much and often in taking vnto vs the words of confession and praier p Hos 14.3 Zeph. 3.9 our speech is purified and God much glorified by often confession and praier this is to speake a pure language 4. Our eare must seeke learning q Prou. 18.11 we must be swift to heare and slow to speake r Iam. 1. and be contented to be taught as well how to speake as how to liue Lastly we must tame our tongues make conscience of mortification for our sinnes in word as well as for euill deed set a watch before the doore of our lips and pray God to open them Or deedes D. God will haue deedes as well as words our hands must be bound to good behauiour Mal. 7.21 1 Joh. 3.18 Prou. 14.23 and that our labours and workes may be done to Gods glory they must be done 1. with prayer Psalm 9. last 2. with warrant from the word 3. with faith in Gods promise for the successe For whatsoeuer is not of Faith is sinne 4. With perseuerance they are not good workes till they be finished and accomplished Whatsoeuer this worde is a note either of vniuersalitie or perfection Of perfection I say in this sence Whatsoeuer ye doe or settle about doe it all that is let it be compleat and perfectly done but I take it heere as a note of vniuersalitie D. We are bound to glorifie God not only in word and deed but in al our words and all our deeds wee are tied to euery good worke to respect all Gods commandements wee are bound to glorifie God not onely in actions of worship 2 Tim. 3.3 vlt. Psalm 119. but of righteousnesse too Not onely in religious businesses but in ciuill offices not onely in our generall calling but in our particular Not onely abroad but at home making conscience not onely of filthie deedes but of filthy speaking not onely of great and crying sinnes but of lesser sins not onely of our open deeds but of our carriage in secret Vse is for reproofe men discouer their vnsoundnesse of heart in this respect exceedingly many will not forsweare that will sweare at euery word at least by lesse oathes as by the masse faith troth truth c. many shop-keepers will not beare false witnesse in a Court that will lye daily in selling their wares Many will looke to their carriage abroad that care not how to order themselues at home Many will not doe their owne worke by keeping shop or trauelling on the Sabbath that neuer stick at it to speake their owne words on the Sabbath but if the case of such like men as these be to be suspected how fearefully bad is their case that are so farre from making conscience of euery word and deede as they are to euery good worke reprobate Six reasons vvhy Gods children should bee more carefull of their vvords and deeds then others that are neither good at home nor abroad neither in worship nor life neither to others nor to themselues Tit. 1. vlt. Yee D. They that haue comfort in their election and Gods loue they that haue begun to make Conscience of their waies and to loue the word they that make a profession
10.7 Vse Is first for reproofe of such wretched men as pray not at all Of such as fall avvay from the affection and practise of praier Iob 21.14 Secondly for reproofe of such as make apostacie from the affections and practise of praier and this is a fault in carnall men that fall from temporary faith or in Gods children that by the deceitfulnesse of sinne and Sathan giue ouer their affections and carefull diligence in praier For the first sort wee must know that when such men lose their ioy and delight in the word they lose also their care in praier but they must know they doe it not without singular danger for now that hearing and praier are laid aside seuen deuils worse than that one cast out by acknowledgement may enter in yea that they may fall from these affections into a reprobate sense yea which is worst they are in danger of the sinne against the holy Ghost and the more if they grow to hate praier and despight Gods grace in his children and therfore they should be aduised with all speed to repent with sound sorrow and beseech God to forgiue them if it be possible the thoughts of their hearts And as for such of Gods children as are decaied and fallen away from the power and practise of praier they should be wakened and remember themselues both by considering the hurt they bring vpon themselues and the remedies for their recouerie The hurts befallen them by this apostacie are such as these 1. The hurts that follovv the apostacie from the povver and practise of praier The losse of the comforts of the sweet presence of God 2. They put on a kinde of image of the old Adam againe they looke as if they were no better than carnall people they returne in many things to the filthinesse they had forsaken they forme themselues to the courses of carnall wisdome and too much like the world and the sinfull profits and pleasures of it 3. Faith and loue are more and more enfeebled lesse sense of Gods presence and lesse loue to Gods children 4. They bring vpon themselues a tedious dislike of the meanes of saluation besides the danger of many temporall iudgements For remedie of this great inconuenience they must doe three things 1. They must purge by godly sorrow and fasting 2. They must labour to reduce themselues vnto an holy order of liuing both by a daily course of examination by the Law and also by the consecration of themselues to the constant and orderly practise of all Christian duties 3. They must by daily importunitie beseech God to giue them againe the words and affections of praier and all this they should doe the more speedily because if by long dwelling in apostacie they prouoke God though by repentance they recouer themselues againe yet the ioyes of Gods spirit or the great measure of them may be lost so as they â—hall neuer recouer the ioy of their saluation all their dayes Obiections about praier ansvvered 3. This doctrine may serue for encouragement to many of Gods poore seruants against all the doubts and feares of their owne hearts these neede only better information for their discouragements arise from mistakings as may appeare by their obiections Ob. I haue much hardnesse of heart before I goe to praier Sol. 1. So had Dauid in the entrance into many of his Psalmes yet hee recouereth and exulteth exceedingly before the end 2. Hardnesse of heart that is felt and mourned for is no hindrance to the successe of praier 3. Therefore thou hast more need to pray for praier is as a fire that melts the leaden hearts of men Ob. I want words when I come to pray Sol. 1. Goe to Christ and beseech him to teach thee to pray and pray God to giue thee words that hath commanded thee to take vnto thee words e Luk. 11. Hos 14.3 2. Be more in the examination of thy heart and life by the Law 3. The Spirit helpes our infirmities when for words wee know not how to pray as we ought f Rom. 8.26 4. The foundation of God remaineth sure and is sealed if thou but name the name of the Lord g 2 Tim. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vprightnesse desiring and resoluing to depart from iniquitie he may haue an infallible seale of saluation that but nameth the name of God in praier as the word is in the originall Ob. But I doubt of audience Sol. 1. Consider Gods nature commandement promise his nature he is a God that heareth praiers h Psal 95.2 his commandement for hee as peremptorily giues his commandements to pray as he doth any of the tenne Commandements and therefore will certainly accept of what he so earnestly commands his promises also are to bee collected and considered as they lie scattered in seuerall Scriptures He will be neere vnto all that call vpon him in truth And his eares are open to the praiers of the righteous c. Only be thou carefull that thou lie not in any presumptuous sinne and that thou turne not away thine eare from hearing the Law and that thou allow not thine owne heart in wrath or doubting for these and such like are great lets of audience Ob. I haue praied long and often and yet I am not heard Sol. 1. God sometimes doth of purpose deferre to grant that so he might compell them to continue to pray 2. Consider the things thou praiest for whether they be such things as God will euer grant for if we aske amisse or onely for fleshly things or to spend vpon our lusts God will neuer heare i Iam. 4.1.2.3 3. God heares diuers wayes for sometimes he granteth not what is asked but giueth what is answerable to it or better so he heard Christ Heb. 5.7 Thus of continuance in praier Watching in the same Of vvatching in praier Doct. Watching is needfull vnto praier k Matth. 26. Luk. 21.36 1 Pet. 4.8 For explication whereof we must know that watching is taken 2. wayes either literally or metaphorically literally and so is either a iudgement or a dutie watching as a iudgement is when God brings vpon wicked men the terrors of the night or for chastisement of his seruants holds their eyes waking As a dutie watching is a voluntary restraining of our eyes from sleepe and spending of the whole or part of the night in holy imployments Thus the Church kept the night of the Passeouer holy Exod. 12.42 Thus Christ watched Matth. 14.23.25 Thus Paul 2 Cor. 11.23 Thus Dauid Psal 139.18 And this watching vsed by Gods children was either ordinary or extraordinary Ordinary watching is nothing but a sober vse of sleepe in which we ought to be moderate as well as in eating and drinking Extraordinarily Gods children haue beene vsed to watch either vpon occasion of great iudgements l Lam. 2.19 Isay 26.9 Psal 102.7 Mark 14.38 or for preparation to some great businesse Thus Christ would spend whole
and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of prayer and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4. things First they must serue the Lord for a prophane person can neuer be feruent Secondly they must labour to reioyce their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1 Thess 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Here wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get hereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suites are followed in heauen by Christs aduocation 1 Ioh. 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 truely 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 deny to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instrusted 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 Rules for praier and resolue to liue without malice Math. 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 mercy with God Pro. 21.13 Math. 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 seen of men Math. 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 Zach. 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 here 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 extreame sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouery 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 The miserie of such as fall avvay 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 Math. 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 been 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 The causes of falling avvay 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 only 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
keepe open shops or ride to Faires on the Sabbath day but who repents of the idle and fruitlesse spending of the Sabbath wee doe somewhat in publike duties but who cares for the priuate duties in the family on the Sabbath Men will not openly raile on Magistrates but how licentious are mens tongues in priuate or when doe men affectionately pray for their superiours where is a well ordered Familie to be found Say that men forbeare bloud fighting doe they forbeare anger enuy frowardnesse bitter words They auoide whoredome but doe they shunne filthy speaking and lust Some men shunne drunkenesse but doe they shun drinkings f 1 Pet. 4.3 Open stealth is abhord but secret fraud and deceit is common g 1 Thes 4.6 Deut. 25.13 Couetousnesse is condemned but in worldlinesse men are drowned and see it not Gaming for pounds and hundreds is easily censured but for crownes and shillings it is no offence Men make some conscience of false witnesse in Courts but at home they make no conscience of euill speaking or suspitions or censures It may be men would be loath to be found guilty of raising slanders but yet men loue lyes h Reuel 22. if any body else will inuent them and they will go about with tales and spread them i Leuit. 19.16 they will discouer secrets k Pro. 11.13 they will slaunder by scoffing or iesting l Eph. 5.4 they will report part of mens words but not all or not in their sense m Math. 16.61 and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe Ioh. 2.19 11. Obiections ansvvered it is precisenesse to be so curious Answ It is true it is precisenesse and wee are commanded to walke precisely for so the word is Eph. 5.15 And besides there is that necessitie of it that vnlesse our righteousnesse exceede the righteousnesse of the Scribes and Pharises who yet lead a ciuill life wee cannot enter into the kingdome of heauen n Math. 5.20 Obiect But we see the most men and those too men of great place learning doe not fauour such stricktnesse Answ What then such is the calling of a Christian that not many mighty not many wise nor many noble c. will be drawne to deny themselues that they may be saued But yet we must enter in at that streight gate that few findeo. * 1 Cor. 1.27 Math. 7. Obiect But there is none can doe as you require Answ In many things we sinne all but yet Gods children doe endeauour after the holinesse required confessing their failings and no sinne hath dominion ouer them but now other men allow themselues in these euils and thinke all is well and haue no desire or indeauour to shew their respect to all Gods commandements but venture all to Gods mercy yea they will not forgo such sinnes as they can leaue if they list they will continue in sinnes that neither bring them pleasure nor profit Obiect But might some one of the better sort say what are wee bound to respect all Gods wils and to be perfect and full and to stand so too who is able to beare it is it not a heauie yoake Answ It is true that all this is required and hereby wee may see whither sinne hath brought vs and what impotencie is now in vs It is true also that a mortall condition is a hard condition Our Sauiour meant some thing when he said striue to enter into the straite gate Yet a Christian needs not faint for it is all good worke and he is to obey no worse a will then Gods will and for no worse an end then his owne good and with no worse company then all the Saints Obiect But the multitude of my former sinnes troubles me that I cannot with that comfort addresse my selfe to vndertake this strickt course Answ This is thy comfort that in Christ there is a propitiation for all thy sinnes past and now that God calls for this obedience hee will accept thee as righteous by forgiuing thee all former accounts p Rom. 3.25 Obiect But if all were forgiuen me yet I cannot doe all that God requires of me in his law Answ Thou art not vnder the law but vnder grace q Rom. 6.14 thou art freed from the rigour of the law so that thou extend thy desire and indeauour to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to doe any worke of God much lesse all and to hold out too Answ As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede r Math. 13. grow to in short time besides Gods ordinances are mightie through God to fulfill our obedience Å¿ 2 Cor. 10.4.6 and God will shew his power in thy weaknesse t 2 Cor. 12.9 yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them u Ezech. 36.27 Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ God will keepe the feete of his Saints * 1 Sam. 2.9 Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ It is one thing what is and an other thing what thou feelest 2. Consider whether thou hast not desired to doe all Gods will and endeauoured it as thou knewest it and that with desire to doe all perfectly certainly the will study care desire is accepted with God 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obtained it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answer thee If God haue accepted thee why doest thou charge thy selfe falsly Ob. But I know not all Gods wils much lesse can I doe them Answ It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace What shall I say Consider but the recompence of reward God will reward euery worke and should wee not then doe all his wils Though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many wayes to thriue in our estates wee would refuse no labour Oh why should we not