the rest of the faithfull teachers by their ministeries to serue to the good of the members of Christ by fulfilling and accomplishing thereby whatsoeuer concernes the saluation eyther of Iew or Gentile In this dispensation I consider fiue things First who is the Author of it GOD Secondly vvhat kinde of dispensation it is viz. a household Administration for so the word importeth Thirdly what he dispenseth viz. the seruice of his Ministers Fourthly how hee dispenseth viz. by graunting out a Commission to them in particular vnto me is giuen Fiftly to what end viz. To fulfill the word of God From the Coherence with the 23. Verse I note that if men would be established in Faith and Hope they must be subiect to the power of the ministerie of Gods Seruants From the Coherence with the former Verse I note that if the Ministers of CHRIST doe finde that their seruice is auaileable and powerfull to profit the soules of the people they must not thinke it strange that they fall into many tribulations From the generall consideration of the whole Verse I obserue both the dignitie and the restraint of the Ministery The dignitie of a Minister stands in three things first that hee is Gods Ambassadour Secondly that by his Commission hee is sent vnto Gods people who are the onely Worthies of the world thirdly that a great part of the efficacie of the word rests by Gods appointment vpon him and his Office The restraint is likewise in three things first hee is a Minister or Seruant not a Lord or Sauiour secondly he receiues his commandement from God he must not runne of his owne head nor hold his office by meere humane ordination thirdly the word of God must be his ground and rule for all his dealing in dispensing the things of God Of God God is the dispenser of all good things to the Church but in speciall of the Ministry of his Seruants both in respect of the Embassage and the calling of the Embassadour and in respect of the efficacie of the Embassage both in the preparation and power of the Teacher and in the hearts of the hearers Which should teach vs especially two things First in the Churches want of able Ministers to seeke to GOD the great Lord of the Haruest to send forth more Labourers And secondly wee should reuerence Gods Ministers in as much as they are the Dispensers of Gods Secrets Ministers also may hence learne to execute their Commission with all diligence In the declaration of the truth approuing themselues to mens Consciences in the sight of God with discretion as becomes Seruants of God rebuking sinne with all zeale and power Lastly hence ariseth the wofull estate of such Ministers as preach not the Gospell and of such People as heare not Gods Ministers eyther for want of meanes or through vvilfull vnbeliefe Thus of the Person dispensing This kinde of dispensation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God gouerneth his Church with a houshould gouernment as a Father gouerneth his familie not as a Tyrant that rules what by right he ownes not nor as a Monarch that knowes not the thousand part of what he rules nor as a Captaine that traines his Souldiers onely to labour and danger while their treasures are at home nor as a Schoole-master that rules children that are not his owne but as a most prouident and louing Father that keepes none but hee ownes them and knowes them particularly and prouides for them and all at home The vse is first for Instruction if wee would haue God to rule vs with this most familiar and fatherly prouidence we must then be sure that wee be of his Houshould And that wee may try first by the manner of Gods taking possession of vs for before he comes thus to rule vs there is a strong combate betweene Christ and the Diuell that strong man And if sinne and Sathan rule still in our hearts the Lord is not there neyther can wee serue two Maisters Secondly by our affection to Gods glory and his people if wee be right the zeale of Gods house will eate vs vp Thirdly by the gifts of Gods Spirit as namely by the spirit of prayer for Gods house is a House of Prayer and all his houshould can and doe pray Fourthly by the priuiledge of the house for if we be admitted of God the Sonne doth make vs free Fiftly by the soueraignty of Christ for as many as haue this honour they doe submit themselues to be ruled by the word and spirit of Christ If the Sonne cannot rule vs the Father will not owne vs. And further if we finde our selues to be of this houshould we should liue in the houshould of God shewing all faithfullnesse in vsing our tallents and carefulnesse in dispensing those earthly things that God hath trusted vs withall And also obseruing the orders of Gods house and not receiuing appointment from the example will custome or traditions of men The third thing is what hee dispenseth viz. The ministry of his seruants whereof I am a minister The Church hath great neede of Ministers Quest. But what good doe they to vs Ans. They are Gods Embassadours to reconcile vs to God they are the arme of the Lord to collect vs out of the world they are the light of the world and the Salt of the earth they are our spirituall Fathers to beget vs to God and Nurses after wee are begotten they are our Intercessors to God being our mouth in publike and in priuate rising vp in the gap praying to stay Gods anger they are Stewards ouer Gods house and the Keyes of heauen are deliuered to them All which should stir vs vp to honour and loue them with a singular loue for their workes sake Which is giuen to mee Ministers must be called by speciall commission from God as well as by outward calling from man To fulfill the word of God Diuers things may be hence obserued First the Word is that speciall treasure and the chiefe portion that God hath left both to Ministers and People Secondly whatsoeuer the word seemeth to to be vnto carnall men yet it is certaine God will see to it that all that is in it shall be fulfilled Thirdly the Preachers of the Gospell are the meanes to set the word a working And therefore no wonder though troupes of people that are not subiect to the ministery of the word finde little power in it Besides it euidently confutes those that thinke by reading at home to get enough both for knowledge and saluation for it is preaching that by Gods blessing and ordination doth put life into the word and brings it into accomplishment Fourthly Quest. How may we conceiue of it that Gods Ministers doe fulfill the word Ans. The word is said by them to be fulfilled foure wayes 1. if we respect preaching it selfe 2. if
may hide the Gospell from them Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortality and life is not yet brought vnto light besides the transplendencie of the doctrine it selfe is such as exceedes the capacitie of the most Quest. But how comes it that euen the godly themselues in all places attaine to so small a measure of knowledge in the Gospell Ans. There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which beeloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses are for Reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenes of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby be informed concerning the necessitie of preaching the greater the Mysterie is the greater neede of laborious and studious men that are thereunto set apart to make manifest those secrets of the Kingdome for this is the appointment of God our Sauiour that by preaching committed to certaine men thereunto sanctified as the Apostle saith the word promised before the world beganne should be manifested in due time Thirdly this should teach vs diuers duties 1. Let euery man account of faithfull Teachers as the Ministers of Christ and such as dispence the Mysteries of God 2. Wee must bring Faith to the Gospell else it will not profit Reason and Sense are no competent Guides or Iudges in these diuine Mysteries And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures for the triall of his Elect and for the exercise of their obedience in beleeuing as well as in doing 3. As wee should bring a resolution to beleeue Gods word in all things though it be neuer so contrary to sense and to common reason of the world So when the Lord doth reueale his Promises and Statutes to vs wee should hide them in our hearts as great Iewels and worthy Treasures meete to be kept in our secretest remembrance and the very bowels of our Affections 4. This Doctrine vrgeth the necessitie of obseruing the rules of preparation and to this purpose wee may finde fiue things charged vpon vs all drawne from this consideration of the Mystery of the Gospell First wee must be sure wee he turned to the Lord by true repentance for till then the vaile cannot be taken away though the word were neuer so plaine in it selfe yet wee cannot discerne it by reason our vnderstandings are couered with a vaile and no man can looke vpon this bright Sunne till his eyes be annointed with eye-salue Secondly in as much as the Booke is sealed with seauen seales and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation saue onely the Lyon of the Tribe of Iudah which is also the Lambe slaine hauing seauen eyes which are the seauen Spirits of God therefore in acknowledgement of his wisedome and power we must goe vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly we must remoue letts for if it be a mysterie in it selfe wee had not neede to bring hardnesse of heart with vs or worldly cares or troubled affections or a sluggish spirit or preiudicate opinions or inordinate lusts or any such impediments Fourthly wee must bring with vs the loane and aduantage of former doctrine communicated to vs for to him that hath for practise and increase shall be giuen but from him that hath not for imployment and conscionable vse shall be taken away that which hee hath Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in and the conscience is then pure when it is purified by the bloud of Christ and doth daily excite the desire of puritie of heart and life bearing with the loue and liking of no sinne Ministers also must here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not onely be cleane themselues by holinesse of heart and life but must in compassion to the People and the holy feare of the Maiestie of Gods truth and presence teach with power frequencie perspecuitie authoritie and since the Lord hath made them his Stewards of his Mysteries and holy Iewels and Treasures it is required of them that they be faithfull both in applying them to the right owners and in setting them out according to their truth Lastly the meditation hereof may serue for singular comfort to all those that finde mercy from the Lord in the reuelation of his Mysterie blessed are their eyes that see it and their eares that heare it They are more happy then many millions of men besides Hid since the world beganne and from ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these words is diuersly accepted sometimes it is translated from Eternitie as Psal. 52.1 The goodnesse of the Lord hath endured from all eternitie as Beza thinkes writing on Luke 1.70 sometimes Since the world beganne as Luke 1.70 Acts 3.21 sometimes it signifieth but of old or a long time agoe as the Hebrew word which is thought to answere it is rendred Psal. 119.52 somtimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Ephes. vlt. there is such a phrase as this Glory to God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be rendered vnto or throughout all the generations of the world of worlds that is of the world to come And 2 Pet. 3. vlt. hee saith glory to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is henceforth to the day of eternity There is vnto man two worlds the one begins
by the signes of Gods fauour and markes of saluation And for the worser sort they shun triall because they know before hand their state is not good and besides they liue in some one master sinne or other which they cannot be perswaded to forsake and therefore resolue at least for a time to liue at a venture and referre all to the vnknowne mercie of God 4. If we would be established in beleeuing 1. we must be much in the meditation of the promises of God 2. we must be much in prayer and the acknowledgment of secret sinnes obseruing the comforts of Gods presence and keeping a record of the wonders of his presence and striuing to retaine constantly the assurance wee sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfulnesse in our places doth maruellously though secretly establish and settle a mans heart in faith 1. Cor. 15.58 whereas it is almost impossible that a barren life should haue much stedfastnes of assurance againe would wee yet further know how it comes to passe that some men get such a stedfastnesse aboue many others Obserue then and you shall finde that when they finde the pearles of grace and the meanes they will sell all to buy them Now the loue to the meanes is like death or Ielousie that cannot be resisted there is in them a constant coueting of the best things with a true hunger and thirst after them and if they offend God they cannot be quiet till they returne and confesse their sinne and get fauour they will not liue dayes and weeks in a voluntarie neglect of communion with God and therefore reape this vnmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnes in it selfe Now in the contrarie concerning an vnstedfast faith I propound two things to be considered 1. The effects or consequences and concomitants of it And then the kinds of vnsetled faith Not Scripture onely but vsuall experience shew the many inconueniences that attend such as are not stablished in the faith 1. They want the many comforts the stedfast faith feeleth 2. They are disquieted with euery crosse 3. They are tost with the winde of contrarie doctrine yea the very truth is sometimes yea with them and sometimes nay sometimes they are perswaded and sometimes they are not 4. They finde a secret shunning of the ordinances of God when any approach should be made vnto God 5. The feare of death is almost inseparable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baites of Sathan and the world Vnstedfastnesse may be considered three wayes 1. as faith is weake 2. as faith is weakned 3. as stedfastnes is lost For the first in the first conuersion of a man vnto God while they lye yet in the cradle of godlinesse They are assayled with much doubting and many feares c. Quest. But what might some one say How can faith then be discerned in the midst of so many doubts and feares Answ. The truth of their faith and grace appeares 1. By their earnest and constant desire of Gods fauour 2. By the tendernes of the conscience in all their actions and their daily feare of sinning 3. By their frequent complaints of vnbeleefe and secret mourning for it 4. By the lowlinesse of their cariage euen towards the meaner sort of those that truly feare God 5. By their desire after the sincere milke of the word Lastly by their indeuour to walke inoffensiuely Quest. But seeing their faith is true what is the cause of the vnsetlednesse of it Answ. They are vnsetled partly because they haue yet but a small measure of sauing knowledge and partly because they discerne not the consolations offered to them and partly for want of application of particular promises that belong vnto them and sometimes it is for want of some of the meanes and in some it is because they see a greater power in some of their corruptions then they thinke can stand with true grace Now for the remedies of this vnsetlednes This weake faith will grow setled more and more if they continue vpright in the vse of the meanes especially as their reformation and victorie ouer sinne increaseth and as they grow more and more confirmed in the diuorce from the world and carnall companie and they grow more expert in the word of righteousnesse especially after the Lord hath refreshed them with the frequent comforts of his promises and presence besides conuersing with the faithfull and established Christians And all this the sooner if they doe propound their doubts and by asking the way seeke daily direction especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of God who as a nurse shall daily feed them with distinct and particular counsell and comfort Thus of the vnstedfastnes that accompanieth faith weake Now there is an vnstedfastnes accompanieth faith weakned that is such a faith as was sometimes stronger For the clearer vnderstanding hereof I consider three things 1. The causes of this weaknes of faith 2. The signes to discerne it 3. The remedies There may be diuers causes or meanes to weaken strong faith 1. Losse of meanes 2. secret sinnes ordinarilie committed not lamented not reformed 3. Presumptuously to vse ill meanes to get out of aduersitie 4. Relapse to the loue of the world The signes to discerne it are 1. the sleepinesse of the heart 2. feare of death 3. constant neglect or secret contempt of fellowship with the godly 4. The ceasing of the sensible working of Gods spirit within 5. Raigning discontentment 6. Securitie vnder knowne sinne The remedies are 1. A serious and sound examination of the wants and faults which by this weaknes they are fallen into 2. A constant and daily iudging of themselues for their corruptions till they recouer tendernesse of heart and some measure of godly sorrow for them 3. It will be expedient that they plant themselues vnder the droppings of a daily powerfull ministerie 4. The meditation of their former feelings 5. The vse of the Sacrament of the Lords Supper this is a meanes to confirme faith both weake and weakned Lastly they must hold a most strict watch ouer their hearts and liues till they be re-established in a sound course of reformed life Thus of faith weakned 3. Stedfastnes may be lost note that I say stedfastnes of faith may be lost I say not that faith may be lost that is true faith this stedfastnes was lost in Dauid Salomon and it is likely in Iob too The causes of this losse of stedfastnes are diuers in some it is the invndation of afflictions violently and vnresistably breaking in vpon them especially raising the fierce perturbation of impatiencie thus it was in Iob. 2. In some it is some horrible sinne I say horrible sinne either because it is
ministery of his angels to translate the blessed soules to their place of peace rest and ioy And lastly hee shall appeare in the end of the world in glorious Maiesty to iudge all men and Angels and this is the appearance heere mentioned There is noted to be a threefold Iudgement The first Iudgement and that was accomplished on man and Angels at their first fall then there is a middle Iudgement and so God iudgeth the wicked and the righteous euery day And there is a last Iudgement and that is this Iudgement about which Christ is heere sayd to appeare The doctrine of the last Iudgement is in a manner onely to bee found in the Church They were darke and vncertaine things the Philosopher could see by the light of nature And the Lords messengers haue in all ages from the first beginning till now mightily vrged the terror of this day to awaken the secure worlde Henoch prophesied of it so did Moses and Dauid and Solomon and Daniel and Ioel 〈◊〉 â—â—lachie so did Christ himselfe and Paul and Peter and Iohn and Iude Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants onely but the Lord hath left many works of his owne as pledges that he will once at length for all iudge the whole world for sin The drowning of the old world the burning of Sodome the destruction of Ierusalem were assured foretokens that the Lord would not put vp the infinite iniquities of the world but will most seuerely punish for sinne the pleading of the conscience foretels a iudgement to come the sentence of death pronounced in Paradise and renewed with such terror on Sinay did euidently assure that God meant to call men to an account The lesser Iudgements in this life are but foretypes of that last and greatest Iudgement to come And lastly the dragging of men out of the world by death is nothing else but an Alarum to Iudgement Yet as there is a necessary vse of the knowledge of this dreadfull and glorious doctrine So there is a restraint to be layd vppon vs this is one of the things wherein we must be wise to sobriety We must represse the itching of our eares and be content to be ignorant of what is not reuealed this is a doctrine to be inquired into more for vse of life then to feede the curiosity of contemplation Concerning the Iudgement to come if any aske Who shall iudge I answer that in respect of authority the whole trinity shall Iudge but in respect of the execution of that Authority Christ onely shall iudge and that as man it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world but they ony iudge as assessors that is they shall sit as it were on the bench with our Sauiour Christ when he iudgeth And if any aske in the second place Whom Christ shall iudge I answer hee shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day He shall iudge also the man of sinne euen the great Antichrist that hath made such hauocke in the Church and seduced the nations with the wine of his fornications euen him shall he consume with the brightnesse of his comming He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them in respect of approbation yet he shall iudge them and make them vnderstand he knew their transgressions Further he shall iudge the very Elect though it shall be with a different Iudgement For we must all appeare before the tribunall seat of Christ that euery one may receiue the things which are done in his body Lastly in some sence it may be sayd he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the Apostle Paul sayth that the feruent desire of the creature made subiect to vanity by man waiteth for this reuelation of the sonnes of God at the last iudgement for they are subdued vnder hope and shall at that day by the sentence of Christ be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Thirdly if any aske where this iudgement shall be I answer that seeing the Lord hath not determined it it is curious to enquire and more curious to assigne the very place as some haue that wrote it should be in the valley of Iehoshaphat or as others would haue it on Mount Sion whence he ascended This we know it shall bee neere the earth in the clouds of Heauen where Christs throne shall be set and further then this we need not enquire There haue beene also many opinions about the time when it should be Some thought that as the world was sixe dayes in creating and then the Sabaoth of rest came So the world should last 6000. yeares reckoning a 1000. yeares as one day and then should come the eternall Saboath Others distribute the times thus 2000. yeere before the Law 2000. yeeres vnder the law and 2000. yeers after the law and then comes the iudgement Others thought the world would last after Christ so long as it was to the flood from the creation and that was as they say 1656. yeers Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeers this experience hath proued false Other say Christ liued 33. yeeres and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like but euen this that they are the blind fancies of men For is there not a plaine restraint laid vpon men in this question when the Lord Iesus said it is not for you to know the times and seasons which the father hath put in his owne power And of that day and hower knoweth no man no not the Angells of heauen but my father only And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and hower Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because he kept it from our knowledge Or else he knew it not as he was man or rather in his estate of humiliation and in his humane nature he did not precisely know it But that hinders not but that in his estate of exaltation as he is now in heauen and hath all power and iudgement committed vnto him he may and doth fully vnderstand it But letting these things passe the principall things for vs to be informed in is concerning the
places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap. 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3 5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glorie chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the dutie we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must be considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisdome zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdom and care to auoide offences ch 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. works of virtue The workes of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgment of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are prayer and thanksgiuing of prayer chap. 4.2 3. of thanksgiuing chap. 3.17 Thus of works of worship Workes of virtue either concerne our selues or others the works that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance concernes chastitie and sobrietie in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3 5. of sobrietie ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercie curtesie humilitie meeknesse long-suffering clemencie peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 2.5 or to all men and so consists of truth and faithfulnes with sinceritie and obseruance oeconomicall Iustice is that which concernes the houshold and so containes the dutie of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. And thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choise of your Honors names for the dedication of my exposition vpon this scripture Three things swaying godly men in like case haue compelled me protection obseruance and thankefulnesse the preaching of this doctrine as by the mercie of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it great cause there is therefore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore the loynes of the poore daily blesse your Honors and their mouthes daily pray for you your pietie is many wayes exprest to omit my vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and prayer in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can we euer sufficiently giue vnto God for that rare and worthy example with which your Ladyship doth comfort and incourage the hearts of many in your care of Gods sabaoths and in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuouslie professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had been taken onely for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragement I reape daily in your Honors respect of my ministerie what thanks can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest outward blessing did euer befall me and which Madam by your Honors singular care and furtherance after an admirable manner I obteined I meane the clearing of my reputation from the vniust aspersions of my aduersaries and that by the mouth and pen of the Lords Annointed my most dread Soueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is he that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to the COLOSSIANS THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
might be grounded and stablished 147 What a free spirit is 147 Why many after so long profession are so vnsetled 147.148 Concerning Hope 1. what Hope is not true Hope 2. what persons haue no Hope 3. what are the effects and properties of true Hope 149 How the Gospell is preached to euery creature 151 Why godly men are so chearefull in affliction 153 How Paul was said to fulfill the rest of the affliction of Christ. 154 How our afflictions are the afflictions of Christ. 155 Twelue Arguments against the Crosse. 157 How we may know wee are of Gods houshold 158 What good men get by their Ministers 159 How many wayes the Gospell is hidden 161. and how reuealed 165 What a ciuill honest man wants 165.166 What we must doe to preserue affection to the word 167 The Gospell is a glorious Mysterie 168 Nine Vses of the Doctrine of the calling of the Gentiles ibid. How Christ is conceiued in the soule of the faithfull 170.171.172 How we may know that Christ is in our hearts 170.171.172 The Benefits that come by the inhabitation of Christ. 170.171.172 What entertainment we ought to giue him 170.171.172 Who haue not Christ in them 170.171.172 The honour dutie and reproofe of Ministers 173 Reasons to perswade vs to suffer admonition 174 How wee are perfect in this life 176 The chiefest Typographicall Errours ERRATA IN the Epistle to the Reader line 6. for counsell reade consent l. 21. for Dedicatory r. Dedication p. 3. l. 41. for Iothanan Iebar r. Iochanan Iehan p. 10. l. 4. for order r. ardor ibid l. 28. for all r. at p. 25. l. 13. for definitions r. definitiues p. 35. l. 47. as loue for all loue p. 41. l. 47. holy life for holy loue ibid. l. 49. loue for Lord. p. 51. l. 27. straying for strange p. 60. l. 23. salutiferans for salutiferous p. 62. l. 48. guilefull for gaulefull p. 63. l. 1. modest and for modest and. l. 6. this for his p. 69. sent forth for send forth p. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 13. any for and. p. 92. l. 53 our for one p. 113. l. 13. of God for sonne of God l. 20. and the very bottome for out of the very bosome p. 114. l. 46. decree for decreed p. 122. l. 49. seruice for Sauiour p. 129. l. 27. repayes for repayres p. 140. l. 39. it is not for is it not AN EXPOSITION VPON THE WHOLE Epistle to the COLOSSIANS COLOS. 1.1.2 Verse 1. Paul an Apostle of IESVS CHRIST by the will of God and Timotheus a Brother 2. To them which are at Colosse Saints and faithfull Brethren in CHRIST Grace be with you and peace from God our Father and the Lord IESVS CHRIST TWO things are worthy our consideration in this EPISTLE the Author and the Matter the Author was PAVL concerning whom memorable things are recorded hee was an Hebrew of the Hebrewes of the Tribe of Beniamin a Pharise the Sonne of a Pharise borne in Tharsus of Cilicia circumcised the eight day brought vp in the knowledge of the Law and Pharisaicall institutions by Gamaliel a great Doctor among the Iewes acquainted also with the Languages of forraine Nations as his quoting of the authorities of Greeke Poets shewes and in his youth for the righteousnesse externall which was after the Law he was vnrebukeablâ— and full of zeale but withall a violent and blasphemous persecuter His Calling was exceeding glorious his Office vnto which he was called was great and honourable viz. to be the Legate of CHRIST the Doctor of the Gentiles the Minister of God of Christ of the Spirit of the new Testament of the Gospell of reconciliation and of righteousnesse Hee was famous for his labour in the Word by which hee caused the Gospell to runne from Hierusalem to Illiricum with admirable swiftnesse as also for his faithfulnesse of minde for his pure conscience for his affection to the faithfull for his humanitie and curtesie for his continencie for his humilitie for his care for the Churches for his honest conuersation innocencie and constancie hee was of nature earnest acute and heroicall Adde vnto these the praises of his sufferings what reproach what stripes what imprisonments what beating with rods and such like wrongs did he endure fiue times of the Iewes receiued hee fortie stripes saue one once was he stoned thrice hee suffered shipwracke night and day was hee in the deepe Sea in iourneying often in perils of waters of robbers of his owne Nation of the Gentiles in the Citie in the Wildernes in the Sea and among false brethren how hee was daily pressed with wearinesse painefulnesse watchings hunger thirst fastings cold and nakednesse besides the incombrances and cares for the businesse of the Churches Finally we may consider the testimony giuen to his doctrine to proue it to be without all mixture of error And this Testimony stands of foure branches 1. His immediate calling 2. His immediate instruction and information 3. The visible donation of the holy Ghost which was not onely giuen to himselfe but he also conferred it by imposition of hands to others 4. His working of Miracles for so he saith of himselfe The signes of an Apostle were wrought among you with all patience with wonders and great workes hee raised a man from the dead Neyther could the miracles wrought by him be small when Handkerchiefes were brought from his body to the sicke and their diseases departed from them yea Diuels went out of them Lastly this noble Iew more famous among the Apostles then euer the great Saul was among the Prophets was beheaded by the Emperour Nero the 29. of Iune in the 70. yeere of the Lord. And all this should cause vs with all reuerence both to teach and learne the Celestiall doctrine deliuered in writing to the Churches by him Thus of the Author the Mâ—tter followeth I meane not to search after the defâ—ants and conceits that some obserue concerning the workes of this Worthy as that he should write ten Epistles to the Churches to answere the number of ten Commandement and foure Epistles to particular persons to expresse his agreement with the foure Euangelists onely this in generall for his hearers or Auditorie hee had the Romanes the greatest in the earth for power the Grecians the most famous for wit and learning and the Iewes or Hebrewes of greatest note for diuine vnderstanding of the Law of God But to leaue this I come to the Matter of the Epistle and obserue three things 1 To whom he writeth 2 Vpon what occasion 3 The Treatise it selfe For the first Colosse was a Citie in Phrigia in Asia the lesse neere to Laodicea and Hierapolis The Church in this Citie was not first gathered by Paul but as some thinke by Epaphras whom they take to haue been one of the seauenty Disciples and an Euangelist Some say they were first conuerted by Archippus
7.6.7 If wee be sure wee be a holy people to the Lord then this is our comfort that God accounts of vs aboue all the people vpon the earth and no man loues his Pearles or precious Iewels so much as God loues the meanest Saint Dauid saith these are the Nobles of the earth And Psal. 30.4.5 These are willed with all chearefull thankfulnesse to laud and praise God and that before the remembrance of his holinesse as they before the Arke so wee before all the Tokens and Pledges of Gods loue both the Word and Sacraments and sweet witnesses of the Spirit of Adoption and all other blessings as Testimonies of Gods fauour Oh but it seemes the Saints haue little cause of ioy or praise for they are much afflicted and that by the iudgements of God too eyther in their consciences within or in their body or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psal. 28. ver a charge is giuen to flye from euill and doe good in which words a Saint is described by his practise Oh but what shall they get by this precisenesse Sol. They shall dwell for euer no men haue so certaine sure and durable estates as those that make conscience of their wayes hating the infection of all sinne and delighting themselues in well-doing Oh but wee see they are much maliced and hated disgraced and wronged in the world Sol. The Lord loueth iudgement if men right not their wrongs God will nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sinceritie shall neuer escape Gods hands Oh but wee see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Sol. Though God afflict and chastise his people as a Father his beloued Sonne yet hee forsaketh not his Saints Oh but the Saints themselues are full of great doubts whether they shall perseuer or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Againe in the 85. Psalme though the Church be in great perplexities in respect of outward afflictions yet this comfort the Saints haue First that though Gods stroakes seeme to be the stroakes of warre yet Gods words are the words of peace the Word and Spirit of God are sure fountaines of rest and peace to the heart and conscience of Gods afflicted people Secondly when God smites his people he euer hath a regard to this not to smite them so long as they should be driuen to turne againe to folly by folly he meaneth sinne for all sinfull courses are foolish courses The Lord by crosses intends to bring them out of sinne not to driue them in and if men finde not these priuiledges true it is because eyther they doe not hearken that is obserue and marke the Word Spirit and Workes of God or else because they are not his Saints In the 149. Psalme there is an honour giuen to all the Saints viz. that they should with a two-edged sword execute vengeance vpon the Heathen and corrections vpon the people they should binde Kings with chaines and Nobles with fetters of iron thus should they execute vpon them the iudgement that is written So forcible and powerfull are the publike threatnings and censures of the Saints assembled in their holy ranckes as also their priuate prayers that all the swords of great Princes cannot so plague the enemies of the Church as doe the Saints by these weapons So fearefull are the corrections and iudgements which the Saints by prayers and censures may bring vpon whole troopes of wicked men as no swords or fetters in nature can be comparable to them When Daniel had described the greatnesse and glory of the Princes Potentates and mightie States in the foure Monarchies at last hee comes to speake of a Kingdome which is the greatest vnder the whole Heauen and that is the Kingdome of the Saints of the most High So glorious is the state of the poore despised Seruants of God euen here in this world in the Kingdome of grace Daniel 7.27 And if there be such suing on earth to become free-men of great Cities especially to liue in the Courts of great princes how great is the felicitie of euery childe of God who is no more now a forreiner or stranger but a Citizen with the Saints and of the houshold of God To conclude this may be a great refreshing to euery childe of God against all the discomforts of this present transitorie life that in that great and last and terrible day Christ will be glorified in them and made meruailous in the Saints And last of all though the Saints be here despised and trodden vnder foote iudged and condemned by men yet the time will come when the Saints shall iudge the world Oh but some one will say all the difficultie lyeth in this to know who are Saints Ans. To this end besides the foure things generally laid downe before I will for tryall alleadge two or three places of Scripture first in Deut. 33.3 When Moses had praysed the loue of God to the Iewish Nation hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him he had alwayes in his hands and giueth this signe to know them by viz. They are humbled at his feete to receiue his words Secondly Dauid hauing spoken of the excellencie of the Saints on earth to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though he had hopes or possession of great things in the earth yet Gods fauour was that he did most prize and spirituall things were vnto him the fayrest part of his inheritance and though hee had many crosses yet the line was sallen vnto him in a fayre place so long as hee could see grace in his heart and the God of grace to loue him freely Secondly hee could as heartily prayse God for spirituall blessings viz. Counsell Knowledge and direction out of the word of God as wicked men could for temporall Honours Riches Pleasures and such things as they loue best Thirdly his reynes did teach him in the night Some thing can wicked men learne by the Word without but God did neuer honour any with the feelings of the Spirit of Adoption but onely the Saints Obiect Oh but might not Dauid be deceiued in that signe by illusions c. Ans. Dauid giues two reasons why hee could not first his feelings did not make him more carelesse presumptuous and sinfull as illusions doe wicked men but they taught him that is hee learned by them many worthy
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher Fiftly But aboue all others they are straying hearers that are mentioned Mat. 22.22 they heare and admire and yet leaue and forsake for any reformation or practise of what they heare Vnder this rancke I may referre the three sorts of hearers Matth. 13. The first sort suffer the Diuell presently to take away the Word The second sort choake it with cares and lusts The third forsakes the profession and hearing and liking of it in the time of temptation or persecution Thus of their sorts The state of men transgressing against the Word by refusing to heare it aright is exceeding fearefull if they could see their miserie they would doe as the Prophets require they would cut their haire and cast it away vnder the sence of the horror of Gods indignation The dust of the feet of Gods messengers will rise in iudgement against such hearers It shall be easier for Niniueh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers Yea all their suites for mercy are abhomination in Gods sight A heauie eare is noted for a singular iudgement Matth. 13.13.14 c. Esa. 30.8.9 Yea because men will not heare the Word they must heare the rod Mich. 6.9 and their eares if they belong to God must be forced open by corrections Iob 3.3 To conclude if all this can not affect men then I say as the Lord sayd to the Prophet of such persons He that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the description viz. the ordinance in which it is most effectuall viz. Hearing The second part is the propertie of the Word which is most eminent in the working of it viz. Truth Word of Truth Hee meaneth not the personall Word which is Christ but the enunciatiue Word made knowne eyther singularly by Reuelation Oracles Visions Dreames or commonly by tradition of Doctrine from hand to hand for 2000. yeeres or by a more excellent manner afterwards by Scripture the Word of holy Scripture is here meant There are many properties of the Word of God wherein it doth excell First it is diuine The testimonie of Gods mouth Wonderfull 1 Thes. 2.13 Psal. 119.18.88.129 Secondly It is eternall and incorruptible a liuing Word or the Word of Life Psal. 119.89.144.152 Phil. 2.16 1 Pet. 1.22 Thirdly It is swift Psal. 147.15.18 Fourthly It is powerfull and terrible Hebr. 4.12 The sword of the Spirit Hos. 6.5 Esa. 11.2 Hebr. 4.12 Ephes. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psal. 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweet Psal. 119.14.111.143 162. Eightly It is apt for generation it hath a quickening power Psal. 119. 25.28 1 Pet. 1.22 Ninthly It is preseruatiue both from sinne Psal. 119.11 and from shame Psal. 119.22 So will not gold and siluer Tenthly it is wise and exceeding large Psal. 119.96.98.99.100.104 Eleauenthly It is light and pure and iust Psal. 119.105.130.140.128.138 But heere the Word is commended for the Truth of it and that as a most eminent propertie in mens conuersions Truth is taken diuersly for a vertue in speech in the second Table for Truth of Doctrine Iohn 5.33 for the substance of a type Iohn 1.17 for vprightnesse and sinceritie Iohn 3.21 for the true forme of a thing Rom. 1.28 Here the word of God is sayd to be the word of Truth in regard of the vse of the word in the conuersion of a sinner and that first as it is apprehended to be in itselfe secondly as it is by effect in the hearer For the first before a man can haue experience of the power of the Word in the gathering of his soule he must know it to be a word of Truth foure wayes First that it is the very word of God and therefore true considering the admirable antiquitie of the Storie before all other Histories the dreadfull miracles by which it was confirmed the certaine euent of the vaticinies or prophesies the immutable and euery way sufficient frame of pietie righteousnesse and diuine worship contained in it the durablenesse of the wisedome thereof which no punishments could euer extort out of the hearts of the professors thereof and lastly the dreadfull iudgements vpon the enemies of it Secondly that it is true whatsoeuer Doctrine it reuealeth though it make neuer so much against our profits or pleasures or lusts till a man be brought to this the Word neuer worketh soundly Thirdly that there is an especiall glory of Truth in the promises both in the promise it selfe and the condition Fourthly that we acknowledge Truth in the performance of what God hath promised and so giue glory to his faithfulnesse and thus of the word as it is apprehended in it selfe In the second place the word is the Word of Truth by effect because it worketh truth in vs and imprinteth it selfe in vs and fits vs for godlinesse Tit. 1.2 and thus it worketh Truth in vs sixe wayes First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worship Iohn 14.23.24 Thirdly In that it worketh in vs plainenesse and vprightnesse in the exercise of Grace and Holinesse and so it is opposed to hypocrisie Ephes. 4.24 Fourthly In that it worketh Truth of Constancie that is an euerlasting resolution to heare and keepe the Word of Truth Iohn 8.37 1 Iohn 4.6 Fiftly In that it begets in vs the sinceritie and Truth that becomes our callings and behauiour in the world as we are free from lying calumnies perfidiousnes slandering boasting flattery c. 1 Cor. 5.8 Sixtly In that it makes all our conuersation vertuous so guids vs to do the truth Ioh. 3.22 Iam. 3.17 Vse is both for Instruction and for Reproofe For Instruction therefore wee should labour that the Word may be a Word of Truth to vs and to this end First we should pray God to giue vs the spirit of Truth Iohn 16 13. Secondly we must repent that we may come to the knowledge of the Truth 2 Tim. 2.25 Thirdly we may not test in the forme of Truth Rom. 2.20 Iohn 3.22 For Reproofe of foure sorts of men First such as will not receiue the loue of the Truth With these gaine is godlines 1 Tim. 6.5 2 Thes. 2.10.12 Secondly such as strangle the light of the Truth eyther of Nature conscience or the Word and with-hold it in vnrighteousnes that striue against the light of the truth in their hearts that they might sinne the more freely Rom. 1.18 Thirdly such as will not obey the Truth which yet they admire commend affect c. Gal. 3.1 5.7 Fourthly such as by their wicked liues cause the way of Truth to be blasphemed which Truth they both heare and professe to obey Thus of the
of righteousnesse Seauenthly wee should importune the Lord for our sakes to visit the great Leuiathan the Deuill and to receaue vs vnder his protection to watch vs and daily to water vs Lastly in the first Psalme are diuers rules first we must not sit with wicked men secondly we must priuately and constantly exercise our selues in the Word of God thirdly wee must seate our selues vnder the powerfull ministerie of the word neere the Riuers of these waters of life and lastly we must take heede of procrastination delay no time but with great heedfulnesse respect the season or due time of fruit all the yeere is not Seeds-time or Haruest The Vse is for bitter reproofe of the barrainesse and peruersenesse of our hearts Some men are so ignorant that they know not that they owe any thing of necessitie vnto Religion Some beare fruit and more then enough of it but it is onely to the flesh Some heare the Preacher with Herod gladly but they mend but what they list Some rest in the meanes of fruitfulnes It is enough with them for their praise that they haue the meanes and frequent it Some will beare fruit but they choose which fruit for some will doe somewhat in ciuill righteousnesse in their dealing with men but are little or nothing in sincere pietie to God Others beare faire Leaues of profession in the first Table but in the second Table beare such wilde fruit as it is a shame to behold it in this light and a sorrow it ought to be to them to heare God with disdaine expostulate about it Some are good abroad but naught at home but at the hands of all these will the Lord of the Vineyard require fruit and iudge them according to their workes And increaseth This also is added in some Copies Here I obserue two things First In what it increaseth Secondly By what meanes For the first the word increaseth fiue wayes First in the number of hearers so Act. 9.31 Secondly in the power of working the efficacie of it is and is felt of godly mindes more and more Thirdly In the fairenes of the leaues of profession It is noted of a good tree that his leaues shall not faile and it is certaine that the word maketh the glory of profession both more and more inoffensiue Fourthly In the goodnesse of fruit it causeth men to bring forth more and better fruit at the last then at the first yea Christians refreshed with the daily comfors of Gods word bring forth new fruit euery month Fiftly in the height of growth Gods Children are made euery day more heauenly-minded then other Secondly that the word of God may increase by making vs to increase in fruitfulnesse we must doe fiue things First wee must labour to continue neere the waters of the Sanctuary We should neuer but in case of necessity withdraw our hearts from the directions and comforts of a daily and setled effectuall Ministery Secondly we must take roote downeward and then the world will be filled with fruit The Tree groweth two wayes vpward in branches and downeward by rooting it selfe more and more in the earth so ought a Christian to grow vpward in the externall fruits of holy life and downe-wards in the rootes of faith hope and other holy graces and it is certaine if men be carefull to fasten their rootes more and more there will be a happy increase in the outward life of man Thirdly we must arme our selues against the heate of tribulations or persecutions as against the means of faâ—ling Fourthly wee must abide in Christ labouring to nourish the sence of his presence and the contentment arising from the Communion with his members c. Lastly we must be much in the exercises of Mortification euery branch that beareth fruit the Husbandman purgeth that it may beare more fruit Before I passe from these words it is to be obserued that hee saith not they were fruitfull or increased but the word is fruitfull c. To note that when men haue giuen their names to the Gospell that which befalleth them is said to befall the Gospell partly because what good men doe they doe it by direction from the Word and assistance of the spirit of Christ and partly because the world attributes what is done by professors of the word to the word they heare if their liues be full of good fruits the word of God is glorifyed but if they be any way vicious the word is blasphemed Then they say this is their preaching this comes of gadding to Sermons and tossing of their Bibles c. The vse is both for Instruction and Comfort For Instruction therefore Gods Children should worke out their saluation with feare and trembling and labour to be filled with the fruits of righteousnesse liuing inoffensiuely and holding forth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation For Comfort also because the Lord is pleased to communicate the honour of his word to his people so as where the word is in credit they shall be in credit and if they be despised they are not despised alone but the Word is despised with them Thus of the first thing in the efficacie of the Word viz. what it doth The second thing is vpon whom it worketh or the subiect-persons As it is also in you Doct. It helpes not vs that others though many be wrought vpon by the word gathered made fruitfull and increased vnles we be sure of the efficacie of it in our selues It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World if it had no power amongst them There is a windie vanitie preuailes in the heads of many hearers they thinke they doe worthily when they commend the Sermon praise the Preacher tell of the working of the word in such and such though they perceiue not that vnto them it is but a dead letter Many are full-mouthed but haue empty hearts and hands but it should be our discretion to labour the cure of this loosenesse and wandering of heart and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan Thus of the persons the time followeth From the day Here I obserue three things First that there is a season for men to be fruitfull in we are naturally dry trees or no trees Wee are but dead stockes neither if we should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the GOSPEL or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the
is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect But a man can neuer obserue the rules of holinesse required in the word and vrged vpon men by preaching Sol. The word doth not onely shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers. 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt vvith God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers. 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this poynt and be wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely dye eternally Vers. 32.33.34.35 Thus of Contemplatiue Knowledge Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise I take it that Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the prioritie and precedencie of things in practise shee tels what must be first done and chiefely and thus shee giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paynes to come 3 That God 〈…〉 before man whether it be other men or thy selfe thus it is wisedom◠〈◊〉 let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lyeth before thee and are contrary one to another thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst he may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all 7 That in duties to men wee first regard to practise the duties of the fift Commandement Secondly concerning behauiour Wisedome bindes the Heart the Tongue the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue 3 That wee grow in Meeknesse as wee grow in knowledge and that we be wise to sobrietie desiring the knowledge onely that can profit vs 4 That wee rest not till wee be clearely resolued in Religion Gods Loue and our owne Saluation 5 That the feare of God throughout all our whole life be our chiefe treasure Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake eyther to God or men 2 That wee doe not so much as whisper against the Lords Annoynted 3 That we presume not to come neare the sacred Name of God to take it vp in vaine 4 That we censure not the iust nor iustifie and defend the wicked It is not safe for the Prince to smite with the tongue the meanest seruant of God 5 That wee answere not a matter before we heare it 6 That we iudge nothing before the time and speake euill of no man but be soft shewing all meekenesse to all men 7 That wee seeke a due season for good words Thirdly in binding the conuersation to the good behauiour she chargeth 1 That men walke exactly accurately precisely it is translated circumspectly 2 That with all delight men set their hearts to keepe Gods Commandements and doe them and by good conuersation men shew their workes 3 That men meddle with their owne businesse 4 That profit and pleasure giue place to godlinesse 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any 6 That wee feare and depart from euill before the crosse come it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD vvhiles the curse hangs in the threatning though it come not yet into execution 7 There is a speciall wisedome in knowing how to giue place to the time so farre as may stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God IN these words the end of Knowledge is at large set downe to this end wee should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the stirring vp of good fruits vnto eternall life in the saluation of our owne soules Neyther doth hee thinke it enough for those that haue by the Gospell gayned much knowledge to doe good or liue well but they must rayse their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attayned hee answeres in the end of the Verse when hee saith increasing in the knowledge of God The Doctrine out of the whole Verse is
that the life of Christians ought to answere their profession knowledge and the meanes they inioy In the inlarging hereof I consider foure things 1. The Motiues to excite vs to an holy endeauour after innocencie 2. The Reasons why so many men in the visible Church inioying the meanes haue attayned to so little innocencie 3. What we must doe that wee may thus walke 4. The Benefits would be gotten by a holy care of Christian Innocencie The Motiues are such as these 1. Wee are not in our owne power to liue to our selues but are tyed to liue to him that dyed for vs 2 Our soules and bodyes are destinate to incorruption in the Heauens and therefore wee should set our selues so to liue for this short space in this world as wee might deliuer them vp vndefiled in the day of the Lord. 3 Haue wee euer found vnrighteousnesse in God shall wee then serue Sathan that neuer did vs good and forsake the Lord our God When our hearts are tempted to sinne wee should say Shall I thus requite the Lord for the innumerable benefits hee hath bestowed vpon me 4 The long night of sinne and ignorance and hellish darknesse and danger by the light of the Gospell by the meanes of Christ our Sauiour is past and a short season remaines vnto vs to glorifie God and worke out the assurance and fruition of our owne saluation Shall wee not then arise from the sleepe of sinne and now cast away the workes of darknesse Is it not now time to arme our selues against the sluggishnes of our owne Natures and the corruptions that are in the World to walke honestly as becomes this day of grace and fauour 5 The miserable euents of seruing the flesh might moue vs. If wee haue the meanes and make a shew and yet liue carnally and scandalously vvee may deceiue our selues but God will not be mocked wee shall reape as wee sow if wee sow to the flesh wee shall of the flesh reape corruption And for these things the wrath of God commeth vpon the Children of disobedience And therefore let no man deceiue vs with vaine words and if Ierusalem will not be instructed my soule saith the Lord shall depart from her and shee shall be desolate as a Land that no man inhabiteth And contrariwise if wee would sow to the spirit and neuer be weary of well doing nor faint or faile in due season wee should reape reape I say of the Spirit euen life euerlasting 6 We should be much moued by the dreadfull relation wee stand in to God to Christ to the holy Ghost and to the Church to God for wee are his Seruants and therefore ought to be holy as hee is holy we are his Children and therefore ought to proue it by our obedience To Christ for he hath washed vs in his bloud and shall wee pollute our selues againe hee was in his owne practise a perfect patterne of innocencie and shall wee not learne of him wee are his Members shall wee shame and dishonour our Head our Sauiour is in Heauen and shall we be buryed like Moles in the loue of sensuall and earthly things or rather ought not our affections and conuersations to be where Christ is euen in heauen at the right hand of the Father To the holy Ghost wee are his Temple and shall wee defile Gods holy place To the Church which is the Citie of the holy God which hee hath consecrated to himselfe and therefore were it not wickednesse to prophane it with impuritie Let vs liue as the Citizens of God Lastly in the 1 Thes. 4. I finde an Exhortation to holinesse and it is inforced by fiue reasons first it is the will of God Vers. 3. Secondly a holy life is an honorable life Vers. 4. Thirdly they are Gentiles not Christians that liue prophanely Vers. 5. Fourthly God is a certaine auenger of all vnrighteousnesse Vers. 6. And finally we are called vnto holinesse Vers. 7. Secondly if it be asked how it comes to passe that such multitudes of people liuing in the bosome of the Church are touched with so little care of holinesse of life I may answere diuers things 1 The Vayle of Ignorance lyeth vpon their hearts and grosse darknesse still couers those people Though the light be come and the glory of the Lord Yet for the most part these men abhorre the light and therefore are their wayes darke and slippery 2 Mens hearts goe after their eyes and mens senses are made Maisters of their liues and therefore are their affections onely stirred with carnall things they take their directions from their owne flesh and walke in the way of their owne lusts 3 Many times their brethren deceiue them I meane they are misled sometimes by their owne mistaking and misapplying of Gods promises and sometimes by the sinfull dawbing of wicked Teachers that set themselues to strengthen the hands of the wicked and discourage the hearts of the righteous crying Peace and safetie where there is no peace Vngodly men these are that gainesay the doctrine of those faithfull men that would cure this sinfull generation by a meete seueritie of doctrine 4 The most men see no necessitie of the restoring of their soules they cannot be perswaded of the necessitie of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor be forced by the workes of God They will not vnderstand though all the foundations of the earth be moued Thirdly that wee might attayne vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne wayes and our present carnall course and forsake that way and returne from it 2 Wee must get out of the way of sinners for hee that walketh with the vngodly will be like them 3 Wee must mightily labour for knowledge and be much in contemplation and to this end exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal. 1.2 Prou. 8.20 and 2.11.12 Psal. 84.4.5 Esay 2.3 yea wee should by conference aske the way one of another 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here 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 and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we 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 Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands 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 eternitie there then afterwards if God create another eternitie 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 Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we 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 Testimonie 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 words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon 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 Mat. 3. to bring forth fruits worthy
of cunning men that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God following the truth in loue 5. We must mutually striue to yeeld and seeke helpe to and of one another that euery ioynt in this mysticall body according to the measure of the part may supply and make vp the increase of the body by vertue of vnion with the Head and communion with the Members Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting c. And lastly wee must be carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian. A strong Christian discouers himselfe by diuers things First hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification 4. Hee is full of goodnesse and knowledge and is able to admonish and comfort others with the comforts hee hath found himselfe 5. Hee sinnes not in word that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth the ordinary faults of speech are not found in his Tongue 6. He is not carefull for life to take thought for what hee shall eate or what hee shall drinke nor doth hee disquiet his heart about his body what hee shall put on for these outward things hee can easily trust his heauenly Father 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate he can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him Lastly in Faith he is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers. 17 hee can beleeue aboue hope and vnder hope Vers. 18. hee looketh not to the meanes but to the promise Vers. 19. he vanquisheth doubts Vers. 20. hee is as thankefull for promises as others would be for performances Vers. 20.21 for these things were not onely true of Abraham but may be true in vs also Vers. 23.24 who may haue as great helpe from Christ as euer hee had Vers. 25. Thus of the strong Christian. In all might Note how the Apostle presseth to perfection before in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue we one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts We haue not one aduersary to encounter but many and of many sorts inward outward visible invisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects First it must be a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must be strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood our Memories must be strengthened in retayning and recording the secrets and hid things of GOD which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience Ioy Loue Mercy Hope and Confidence Desires in Reuerence in Hatred of Sinne Contempt of the World So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it be Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnesse the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armour of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers Fourthly it should be a Might extended to all possible degrees and power of euery Grace and Dutie thus in mercy wee should communicate in all good things our seruice should be an heartie Seruice we must loue the Lord with all our hearts with all our soules with all our might According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory Power is one of the Attributes they call in Schooles relate the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his Glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a body infinite and it remayne a body still 5. Sometimes by the condition and qualities of the Creature as Be it vnto thee according to thy Faith 6. By impossibilitie I say by
Christ here on earth though it â—e not so visible and pompous as other kingdoms are yet it excels all the kingdomes on earth for when all other kingdomes are not onely shaken but translated or remoued or dissolued the kingdome of Christ will endure to the end in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each whereas in other states many Kings make little Kingdomes Besides wicked men may be not onely Subiects but Kings in other Kingdomes but this Kingdome though it be euery where yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit and his gouernement is taken vp especially by two things first the collection of his Church and secondly the maintenance of it Great are the priuiledges of the Saints vnder the gouernment of Iesus Christ they are qualified with eternall graces they are comforted with the daily refreshings that flow from the sense of Gods fauour they are confirmed in the assured peace with Angels and good men they are estated into an euerlasting inheritance they daily reape the benefits of Christs Intercession they often suppe with Christ and are feasted by the great King they liue alwayes in the Kings Court in as much as they are alwayes in Gods speciall presence they partake of the priuiledges Prayers and Blessings of all the righteous and they haue the Spirit of God in them to vnite them to God and Christ to leade them in the pathes of holy life to comfort them in all distresses to warne them if they goe out eyther on the left hand or the right and to helpe them in their prayers making request for them when they know not what to pray as they ought Obiect The World sees no such glory in the estate of Christians in this Kingdome Sol. There lyes a vayle ouer the eyes of all worldly men and besides this Kingdome though it be in the world is not of it though it be here yet it is not from hence and the afflictions that commonly couer the face of the Church doe hide from carnall men the beautie of it and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse though the world know the glory of Christians yet they will not acknowledge it Obiect The faithfull themselues discrene not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians some are but infants in grace and babes these may be entituled to great things and yet haue no great sense of it as the Childe in Nature hath no great discerning of the inheritance hee is borne too or his owne present condition wherein hee excels others A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it Some Christians fall away for the time into grosse sinne or error and these are in matters of Grace like the drunken man or Paraliticke in nature their discerning is lost with their vprightnesse other Christians eyther want the meanes in the power of it or are tossed with great afflictions or are in the fit of temptation and then they haue but a darke glimpse of their felicitie in Christ but the strong Christian that hath digested the assurance of Gods loue in Christ and is exercised in the word of righteousnesse sees such a glory in the Kingdome of Grace and doth acknowledge it with such vnmoueable firmenesse of heart that all the powers of eyther earth or hell cannot alter his iudgement in the high estimation of such a condition The Vse of this Doctrine concerning Christs Kingdome is First for Consolation Gods Children should much exult and reioyce in their estates and in as much as Christ sitteth as king for euer all that are in his Temple should speake of his glory and if there were nothing else for a Christian to ioy in yet let all the Children of Sion reioyce in their King Yea the thought of this that God is our King should vphold vs and fence vs against all crosses for Christ is a hiding place from the winde and a couer from the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land And therefore let our eyes neuer grow dimme in viewing this glory or our eares grow dull in harkening to the word of this Kingdome Secondly for Reproofe and terrour vnto all wicked men that harden their hearts and refuse to returne What greater losse then to lose Christs Kingdome and what fayrer seruice then to serue the Sonne of God Who would not feare thee O King of Nations accursed is the estate of all such as subiect not their neckes to Christs yoake that refuse to let him raigne ouer them by his Word and Spirit that come not vp to doe their homage in Ierusalem euen to worship this King the Lord of Hoasts â—f Iesus Christ be a great King then where shall they appeare that say to the King Apostata Euen all such I meane that dare reproach the way of Christ and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome c. Is hee a great King how dare wee then offer that vnto him which they durst not offer to a meane King on earth What meane the blinde and the lame in Gods house â—ow dare men so securely offer vp their blinde lip-seruice anâ— lame deuotions It is a Kingdome that is offered why doe wee then triflle why doe they excuse What meanes these fond excuses I haue marryed a wife and cannot come I haue bought â—iue yoake of Oxen and must goe proue them I haue bought a Farme and must goe see it I haue this pleasure and that profit and therefore cannot come Will they lose a Kingdome vpon so silly a pretence when thou needest not to lose eyther Wife Farme or Oxen. God doth not bid thee leaue thy Wife thy Labour thy Calling thy Liuing but onely wils thee to attend thine owne further aduancement in the season of it seeke lawfull profit but seeke Grace first Vse thy lawfull pleasures but chiefely seeke the pleasures of God euen these spirituall ioyes that are more worth then a Kingdome Thirdly for Instruction it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernment of Iesus Christ. Wee should in respect of the worth of it forsake our Fathers house and the immoderate desire of any earthly thing so that the King will please to delight in vs Wee should open our hearts wider that the King of Glory by his Word and Spirit may come in Wee should labour for all those Graces by which an entrance is ministred into this Kingdome and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we be neuer so many wayes opposed yet
resolue that we are not our owne men any more to doe what wee list Neyther ought wee to be seruants of men 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 superrogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many wayes comfortable it is a comfort 1. That sinnes may be remitted 2. That this remission may be applyed particularly thou maist haue it and keepe it for thy selfe 3. That if our sinnes be once forgiuen they can neuer be laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes 5. That where God forgiues sinne hee heales the nature where hee iustifies hee 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 6. That where God forgiues the sinne hee forgiues the punishment also Lastly that by remission of sinnes wee may know our saluation Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many wayes first all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God which the word couer importeth it sets the Soule in debt it seperates betweene God and vs and hinders good things from vs it defiles it remaines vpon Record written with a pen of iron and with the poynt of a Diamond it causeth all the disquietnesse of the heart it is the cause of all Iudgements It brings death 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 Secondly he must search out his sinnes by the Law 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 Luke 4.18 1 Iohn 1.9 Hos. 14.3 Zach. 12.12 to the end 13.1 Thirdly vvee must take heede of the sinne against the holy Ghost which beginning in Apostacy is continued in Persecution of the knowne Truth and ends in Blasphemy 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 vnto the ioyfull application of the Comforts of Gods Loue continued 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 vnwillingnes 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 Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin 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 Seauenthly hee must amend his life and belieue in Iesus Christ 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 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. proue 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 Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud wee are redeemed Howsoeuer hee appeared in forme of a seruant yet he 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 vvhich 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 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
the face of God with ioy This shewes also the wofull estate of such men as are left to themselues and haue this peace and reconciliation hid from their eyes And of all Iudgements it should most grieue vs to be seperate from God If to be reconciled be our greatest happinesse to misse the comforts of Gods presence and loue cannot but be an extreame affliction And to this end we should beseech God to deliuer vs from a blinde or stony heart or a sleepy conscience or impure affections for these if they raigne in vs hinder the vision of God And. This carrieth vs to it pleased the Father in the former Verse Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will and therefore it followes 1. That our reconciliation cannot be hindered or altered 2. That it ariseth from no sodayne motion in GOD but is aunciently decreed 3. That we are not reconciled for our merit for it was decreed before we had done good or euill 4. That the reasons of the reiection of some and the gathering of others in time are iust though not alwayes exprest because there is no decree without Gods counsell 5. That if euer wee would haue the comfort of our Election wee must make sure our Reconciliation wee can neuer know Gods eternall loue to vs till wee finde the experience of this fauour in our Reconciliation the Prisoner knowes not what fauour is in the Kings breast till his Pardon comes By him Doct. Christ is the instrument of our Reconciliation the first Adam tooke God from vs the second Adam restored God to vs. Man would needes become God and therefore lost God from vs God out of his loue becomes man and restores vs againe to God The world is now restored by the same wisedome it was first made Gods Image is restored in vs by him that is the eternall Image of the Father The middle Person in the Trinitie is the Mediator betweene God and Man the naturall Sonne makes men Sonnes by Adoption it is Christ that both can and ought to reconcile vs. He could not doe it if he were not God he ought not to doe it if he were not man This Doctrine yeelds vs matter of admiration of the loue of Christ if we consider what eyther hee was or what wee were The Lord in the forme of a Seruant procures the saluation of the Seruant he that was the beginning of Gods workes repayes him that at best was the last of them God descended from heauen to earth that man might ascend from earth to heauen God is made the Sonne of man that man might be made the Sonne of God he that was rich became poore to make vs rich the immortall became mortall to make vs immortall Hee is a Physitian to vs sicke a Redeemer to vs sold a Way to vs wandering and Life to vs dead Secondly this should teach vs in all suits to God to seeke to Christ the Son of God it is he must offer vp our Prayers procure our Pardon and make our Peace yea it is hee and none other Thirdly we should seeke the testimony of Iesu as well as his Ransome if hee witnesse to our Reconciliation wee neede neuer doubt of it if hee giue no witnesse wee can haue no assurance The Testimony of Iesus is giuen partly by the Promises of the Word he putting spirit and life into them for our particular comfort and partly by the vvitnesse of the Spirit of Adoption in the vnvtterable feelings and ioy of our hearts Reconcile The word imports a restoring of one to Amitie from which hee was by his owne fault fallen There is a three-fold estate of man there is the estate 1. of Innocency and here the man is at Amitie with God 2. of Corruption and here is mortall enmitie betweene God and man 3. of Grace and here they are made friends and the League renewed Into the first estate wee came by Creation into the second by Propagation and into the third onely by Regeneration The distinct knowledge of this three-fold estate of man cleares Gods Iustice from the blame of all those plagues broke in vpon mankinde through corruption and it should scarre wicked men out of their wretched condition as they are by nature seruants of corruption And it greatly commends the mercy of God that could loue vs when wee were enemies In the performance of this worke of Reconciliation or Mediation there are sixe distinct things done by Christ the first is Discretion or Dijudication of the cause hee takes notice of the state and businesse of the Church Secondly hee doth report the Will of God the Couenant and Conditions of agreement with God to the Church Thirdly hee makes Intercession for the offending party Fourthly hee satisfies and expiates for sinne Fiftly hee applyes that Satisfaction Sixtly he conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Priesthood Application and Conseruation to his Regall Office Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely thou art not reconciled if thou be not enlightened and inspired with the holy Ghost to lead thee into all truth For if Christ did reconcile thee as a Prophet hee must teach thee both by his Word and Spirit Againe thou art not reconciled if thou haue not consecrated thy selfe to kill the beasts thy sinnes in sacrifice before the Lord and by the Spirit of Intercession to poure out thy soule in Gods sight When Christ reconciles as a Priest he poures vpon man the spirit of Compassion and Deprecation Thou art not reconciled if Christ beget thee not by the immortall seede or rule thee not by the Scepter of his Word or conserue thee not in vprightnesse with respect to all Gods Commandements All things That is the Church or Elect of God all the faithfull The Elect are called All things 1. because of their number there is a world of them 2. Because there is for their sakes a reconciliation with all the Creatures in generall for corruption is taken from the whole though not from euery part 3. Because God doth not receiue their persons into fauour but all things that belong vnto them that may concerne their felicitie 4. Because whatsoeuer they haue in heauen or earth comes by vertue of this Reconciliation The Vse is 1. to teach vs to take notice of the worlds vanitie What is all the world if Gods Children were out of it Nothing The Elect are all things worth all better then all Kingdomes and Scepters and all the glory of the earth is nothing in Gods account As all is now corrupt with sinne God would haue it knowne hee stands not bound to any in the world or the whole world but onely to the Elect. 2. It should teach vs to know no man after the flesh that is not to
we respect the manner of preaching 3. if we respect the suffering that followes preaching 4. if we respect the efficacie of preaching For the first Paul may be said to fulfill the word in that he doth preach as he was by his commission appointed he was charged by God to preach and in obedience to Gods word or will hee did preach it It is not enough for Ministers to receiue commission to preach but they must fulfill it and therefore woe to those Loyterers and Non-residents that care more to fill their barnes then to fulfill their ministration For the second Ministers are said to fulfill the word when they execute their Commission in a due manner and this they doe first when they preach with all diligence secondly when they hold out to the end not taking paines for a Sermon or two or a yeere or two till they can get preferment but with all constancie perseuering in the labour and worke of their Ministry till their course be ended and the fight finished thirdly when they reueale all the counsell of God that is needfull for their hearers thus Paul fulfilled the word Acts 20.18 Thirdly Ministers fulfill the Word by afflictions for thereby they confirme the hearts of their hearers as also thereby is fulfilled vpon them that which is in Scripture so oft fore-told should befall the faithfull dispensers of the word Quest. Can all Ministers shew their bonds for the Gospell Ans. Nay some can shew the liuings they haue lewdly gotten their ease their dignities their resisting of the word faithfully taught by others the disgraces they haue cast vpon their Brethren but alas their paynes or sufferings may easily be reckoned But woe vnto them for for all the euill they haue done they haue brought euill vpon their owne soules the Lord Iesus shall consume them with the breath of his comming Lastly in respect of the efficacie of the word it is fulfilled by them for many great things threatned or promised in the word were to be accomplished by them some extraordinary some ordinary The extraordinary were bound to certaine times such as were heretofore the calling of the Gentiles and the induration or obstinacie of the Iewes and such as are now in doing or to be done as the reclayming of the world by the euerlasting Gospell the downefall of Antichrist and the gathering of the Iewes These things haue beene promised in the word and haue are and shall be wonderfully fulfilled by the ministry of preachers The Ordinary are fulfilled in the Church at all times and thus the Word is fulfilled in the elect and in the reprobate In the elect Ministers fulfill the Word 1. In conuerting those by the word which were fore-ordained of God 2. In conueying Christ to their soules so as the word is not a bare history of the merit and grace of Christ but is fulfilled in the application of Christ Rom. 8.4 3. By diuiding the word amongst them as the food of their soules to preserue them 4. The application of the Promises which are effectually in the Minister fulfilled in the hearts of the hearers Lastly in causing the Elect to fulfill the word both in obeying the Word and in perseuering in the doctrine to the end In the Reprobate they fulfill the word 1. In hardening them 2 Cor. 2.15 2. By making them inexcusable by illumination 3. In occasioning many sinnes through their owne wilfull corruption Rom. 7.8 4. In slaying them or by sentence cutting them off Esay 11.3 Mat. 16.16 2 Cor. 10.6 The Vse of all this is 1. To shew the necessitie of continuall preaching seeing by it the word must be fulfilled many are still to be conuerted and all to be comâ—orted directed strengthened reproued c. 2. To iustifie the continuall trauaile of faithfull Ministers that will neuer giue ouer to exhort reproue conuince c. They are enioyned to see the word of God fulfilled and therefore no wonder though they will not let men rest in their sinne and securitie 3. To teach vs in all temptations or afflictions to run to the word preached for thereby God will certainly performe all needfull consolation or direction or humiliation 4. To informe Ministers that they must adde indefatigable paines since so much is to be fulfilled by them 5. To admonish stubborne sinners to take heed of prouoking God for if the word may not be fulfilled in their saluation it shall be fulfilled in their induration Verse 26. Which is the Mystery hid since the world began and from all ages but now is made manifest to his Saints THese words are the fourth generall Reason taken from the excellency of the Gospell which is here described in foure things 1. By the nature of it a Mistery 2. By the antiquitie of it since the world began or from ages and generations 3. By the time of the full reuelation of it viz. Now in the new world by Christ 4. By the persons to whom it is reuealed viz. the Saints The Mistery The Gospell is a great Mysterie a hidden Mysterie hidden in God because it was a secret in the purpose and grace of the Father before the world beganne Hidden in Christ because he was that store-house in which the Father laid vp all his treasures that concerne mans life and immortalitie and because he was the meritorious cause of all our happines Hidden in the Word because the Scriptures of the Prophets and Apostles are the sacred fountaines of knowledge and originals from the bowels of which flow the comforts of the Gospell to the Church Hidden also in the darke shadows of the Ceremoniall Law Hidden from Adam himselfe in Paradise so long as hee acknowledged his happines by the Couenant of works Hidden from the Gentiles many hundred yeares while they serued dumbe Idols and had not the Sunne of righteousnesse shining among them Hidden from the Iewes in part and comparatiuely because in a manner all the Iewes were ignorant of the manner of Christs Kingdome and of the calling of the Gentiles and such like comparatiuely in respect of vs they had the light of a Candle but wee haue the light of the Sunne and therefore Iohn is said to be least in the Kingdome of God Hidden from the naturall man still who cannot perceiue the spirituall things of God no though otherwise hee abound with wit and learning Hidden also from the very faithfull comparatiuely in respect of what they shall know in the kingdome of glory and in respect of the differences of degrees among themselues now Quest. But why is the doctrine of mans happinesse so obscure to many euen in the Church in these dayes Ans. Man is by nature couered with the vaile of originall blindnesse and besides hee is bewitched with the deceitfulnesse of his actuall sinnes the God of this world with his wiles and subtilties his deepenesse and his methodes blindeth many thousands to their destruction that he
and Paul compares it with and commends it beyond all earthly riches and it is so both in respect of the Obiect which is CHRIST the fountaine of all Treasure and in respect of the nature of it being a part of eternall life and in respect of the effects because it makes a man rich in grace And it appeares by the contrary for to be blinde is to be poore and naked and miserable and therefore they are farre wide that thinke all this studying of the Scriptures and following Sermons will make men beggars they remember not that to take the Gospell from Ierusalem was to leaue their Houses as well as Gods House desolate and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements and if any Nation vnder Heauen may auouch the truth thereof this English Nation may for wee may well say the Gospell hath beene a rich Gospell vnto vs it hath brought vs Peace and Prosperitie within our walles and abundance into all the quarters and corners of the Land Hence also wee may gather a tryall of our faith for if wee haue faith wee are carefull to seeke and as glad to finde sauing knowledge as the carnall man is to finde his earthly wealth Parents also may hence know which way to goe about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mistery is glorious and it is so First if wee respect the originall of it it was begotten and conceiued in the bosome of Eternity Secondly if wee respect the persons imployed in the ministery of it viz. GOD himselfe CHRIST Angels and the choyse of men Thirdly if wee respect the effects It brings glory to God for vpon the opening of the Booke by the Lambe there followeth Himnes to God It brings a glorious rest to the hearts of Christians when they are satisfied in the assurance of the tidings of Gods loue and purged of those vnruly affections that so tormoiled their hearts before Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light Finally it shewes a Christian the glory of Heauen this should comfort Gods Seruants against the scornes of the world and troubles of life The Gospell with disgrace and much want is a great portion and it matters not how wee be esteemed in the eyes of the world if wee be made glorious by the Gospell in Gods eyes and in the eyes of the Saints they are glorious times when the Gospell workes openly in the life and power of it Among the Gentiles In the calling of the Gentiles wee may informe and instruct our selues many wayes First it should settle vs in the assurance of the truth of Gods promises Neuer any promises more vnlikely and besides they lay dead for a long time That which Noah foretolde is come to passe for laphet is perswaded to dwell in the Tents of Sem That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled The concourse to the preaching of the word which Micha and Zachary foretold is likewise verified Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tyed to no place nor people if the Iewes will not bring forth fruits worthy of the Gospell but despise it the Lord will prouoke them to enuy euen calling vnto himselfe a people that sought him not Fourthly that they that are last may be first and that they that now are not vnder mercy may goe to Heauen before vs. Fiftly that as any people are more sensible of their miserie without grace they more see the riches of their calling The Gentiles that wallowed in sinne and wickednesse see a wonderfull glory in Religion when by the Gospell they are conuerted And that may be the reason why Publicanes and sinners are so deepely affected and inwardly touched when ciuill honest men are scarsely moued with any sence of the need of their conuersion Sixtly their conuersion may assure vs that none are so miserable but the Gospell can make them happy Seauenthly wee may see cause to bewaile the hardnesse of our hearts Can the Gospel conquer so mightely and effectually these worlds of people to the obedience of faith and such a tender sence of the glorious riches thereof and are our hearts no more melted and stirred within vs Though the Lord cry and roare and stirre vp himselfe in his iealousie as a man of warre yet are we deafe and heare not and blind and see not Eyghtly in that he saith that this mistery is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truly glorious Which may iustly confound our Statists and Politicians that can see no glory but in earthly kingdomes Ninthly let vs that are abiects of the Gentiles that haue no true honour but by Gods couenant draw water with ioy out of these Wels of Saluation and lastly our calling that are Gentiles by nature should make vs in compassion of the Iewish-nation pray heartily for their restoring since they were cut off that wee might be grafted on and the Law came out of Sion and the word of the Lord out of Ierusalem Which richeâ— is Christ in you Out of these words 4. things may be obserued First that there is one and the selfesame happines conferred by the Gospel to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meat and the same spirituall drinke the same GOD and Father the same CHRIST and Sauiour the same meanes and the same merits the same graces and the same glory Which may serue for good vse For if the Lord giue vs the same wages hee did his best Seruants we should striue to doe the same worke wee should bewaile our sinnes with the same sorrow and watch ouer our liues with the same care and abound in the same fruits of righteousnesse and liue by faith in all trials and tentations as they did And againe it may be comfortable for penitent sinners For the same God that had mercy on Dauid will confirme vnto them if they truly desire his fauour and will forsake their owne imaginations by an euerlasting couenant the sure mercies of Dauid And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham Secondly that Christ is the onely true riches of the Christian. 2 Cor. 8.9 Eph. 1 7. 2.7 3.8 Heb. 11.26 This may serue for diuers vses 1. To warne vs that wee despise not poore Christians seeing they are made rich in the faith of CHRIST and
not I there is one onely truth for all Ministers to teach 5. They must resolue to winne the honour and reputation of their ministery for the worke of it not from the reward of it they must get their credit by preaching not by their great liuings And from hence also is impliedly to be collected the iust reproofe of many Ministers 1. Such as preach not some would preach and cannot some can preach but will not some neither can nor will all shall be iudged accordingly in the day of Christ when hee shall call for an account of their Stewardship 2. Such as preach but not Christ and these are not all of a sort for 1. some preach themselues not Christ or if they paint out Christ it is in their owne likenes so as vnder his name they commend themselues to the world 2. some preach but it is beside Christ in raking together mens inuentions And surely that so great affecting of humane authorities in preaching when it is with a kinde of neglect of the search of Scriptures as if they wanted wit or power cannot be iustified 3. Some preach but it is against Christ and such are they that care not couertly to contradict the maine Doctrines of Christ or else bend themselues in their whole ministery to strengthen the hands of the wicked and make sad the harts of the righteous Thirdly such as preach Christ but it is for enuy and to increase the bonds and disgraces of others or it is not diligently or they preach not Christ crucified they teach not soundly the doctrine of mortification or they preach not Christ risen againe they teach so coldly so barrainely so insufficiently as if Christ were still in the graue some there be that preach of Christ but it is chiefly of his Crowne and Scepter they are neuer kindled till they get into questions of Church-gouernement they teach their hearers the doctrine of reforming of Churches when they had more need to teach them how to reforme themselues and their households Admonishing and teaching There is some a-doe among Interpreters to put the difference betweene these two words Some thus Admonishing them that are out of the way teaching them that are in the way Some thus Admonishing them that are ignorant teaching them that haue knowledge Some thus Admonishing those that teach false doctrine or contradict the truth teaching such as are desirous to learne the truth Some thus Admonishing about things to be done teaching about things to be knowne Some thus Admonishing to stirre affection teaching to informe the vnderstanding But I thinke there is no necessitie thus to restraine the sences so as it may be thus Admonishing that is checking rebuking warning the ignorant wandring wayward slothfull dull or prophane hearers both about things to be done and knowne and teaching the rest the whole doctrine of Christ. Admonishing From this word these things may be obserued First Preachers must intend to rebuke sinne as well as to direct or comfort Secondly men commonly neuer care for instruction to grow in Christ till they be touched with the rebukes of the word for sinne Thirdly preaching may be said to admonish in diuers respects 1. the very sending of the Word preached to any place is a warning to men to looke to themselues and repent for then is the Axe layd to the roote of the Tree 2. Because preaching doth set before vs such examples as doe admonish 3. Because by it Christ secretly smites the earth that is the consciences of carnall men that are so glued to the earth many a time is their hearts smitten that the world little knowes of but especially by preaching are the publike abuses in the liues of men publikely reproued Euery man Euery one needs to be rebuked and admonished and there is no man nor woman but they are bound to stoope to the rebukes of the Word whether they be rich or poore learned or vnlearned Iew or Gentile young or old in authoritie or vnder authoritie conuerted or vnconuerted The Vse of all should be to teach vs to know them that are ouer vs and admonish vs in the Lord Now there are diuers reasons to perswade men to be willing to suffer admonition 1. It is noted to be in Gods account a beastly qualitie to rage or to be sencelesse when we are rebuked therefore Dauid saith be not as the Horse or Mule 2. If wee will not be rebuked sinne lyes at the doore and wee know not how soone wee may be arested with iudgement 3. Thou mayest by stubbornesse prouoke the Lord so much that in his very iudgement hee may set a continuall edge vpon the word to rebuke thy conscience so as rebukes being now turned into a punishment the Lord may consume thee by them eating vpon thy conscience as a moth till hee haue wearied thee with his secret buffets and terrours and then in the end cast thee off into a reprobate sense Woe is vnto man when the Lord in his Word or by his Spirit sets himselfe to disgrace and vexe him 4. Instruction is euill onely to him that forsaketh the way and hee that hateth correction shall dye It is a brand of a scorner to hate him that rebuketh him and a man that hardeneth his necke when hee is rebuked shall sodainely be destroyed and cannot be cured 5. The Lord may be so much incensed by sinnes of this kinde that at length there will be no remedy as he was by the Iewes 2 Chr. 36 Lastly great is the profit of admonition to such as are wise to make vse of it as these places show Psal. 141.5.6 Iob 5.15.16.17 36.8 to 16. Prou. 28.13 Teaching This is the second part of preaching this also is absolutely necessary we shall not partake of Christs riches or be fit to be presented to God without it Now that wee may profit by publike preaching wee must pray God by his Spirit to lead vs into all truth and wee must striue to be truly humble for the Lord will teach the humble his way and wee must be much in confessing our owne sinnes vnto God in secret wee must take heede of frowardnesse in trusting to our owne reasons and wils and affections and bring Faith to the word glorifying it in what wee vnderstand and wayting vpon God for what yet wee want mourning for our owne vnteachablenesse and praying God to be with the mouth of the Teacher opening to him a doore of vtterance Euery man This is againe added and not without reason for it imports First that euery man is bound to liue vnder some teaching and admonishing Ministerie Secondly that the people yea all Gods people must be instructed contrary to the doctrine of the Papists Thirdly a right perswasion of this that the word will admonish and teach euery man would make men more quiet vnder rebukes and more willing to be taught Hee saith not you but
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and Learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men be aduised least by resisting the Ministery they be found fighters against God and it may be a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and be thankfull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are conteined in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1.2.3 Secondly by prolepsis remouing sundry obiections v. 4.5.6.7 There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the acknowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though hee were absent in the flesh yet he was present in spirit Ob. 3. But is it charitie to entertaine surmises of vs Sol. He saith he did reioyce in their order and stedfastnes present But he wrote this to warne them to take heed Quest. Tell vs at once what you would haue vs do Answ. v. 6.7 two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz. as yee haue receiued the Lord Iesus Christ. Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First he setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from vers 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three things from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these things v. 10. Here note the persons yee the time are the benefit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with hands and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue things are to be noted 1. the persons yee 2. the time are 3. the manner set down negatiuely without hands 4. the form of it affirmatiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ. Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumcision a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuiâ—ication raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a twofold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14.15 concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea hee spoiled the deuills and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16. to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16.17 Secondly against philosophie v. 18.19 Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1.
all aduantages to disgrace painfull and godly Preachers and preaching Besides such is the hellish spight and rage of Papists and popish persons in all places that in imitation of their holy father who is noted to oppose and exalt himselfe they especially the locusts among them are as horses prepared to the battle as soone as the Gospell begins in any place to be sincerely taught Lastly this opposition many times is made by corrupt teachers men that either are poysoned with vnsound opinions or otherwise be of corrupt and ambitious mindes as Iannes and Iambres resisted Moses so doe these resist the truth and withstand the words of faithfull men and doe much euill these by cunning craftines he in waite to deceiue So that there are 12. opposites that set against the sinceritie of the preaching of the Gospell Now if any aske how Paul and so euery faithfull Minister doth fight against these I answer that as the aduersaries are diuers so their sight is diuers also For against their owne flesh they fight by renouncing the world and the care or confidence in worldly hopes making profit and credit stoop to the calling of God 2. Against the temptations of Satan and the many obiections by which he labours to discourage or hinder them they fight by care that is by a daily studie deuiâ—ing how to aduantage the good of the Churches deuoting their best desires for the peoples good 3. They fight by apologie and iust defence and so both against corrupt reachers and the calumnies and slanderous reproches of the wicked 4. They fight against the corruptions and abuses of the time by reproofes and the denuntiation of the threatnings of Gods word 5. They wrestle and fight euen in prayer to God and so they fight by complayning against the iniuries of wicked men or else by striuing with God himselfe to ouercome him by importunitie 6. They fight euen by their sufferings they winne many battles by their very patience and faith in affliction by enduring the fight of affliction The consideration of this fight may first awaken carelesse Ministers in as much as they proportion out such a course of preaching as they can escape blowes it giues iust cause of suspition that they are combined with the enemie in that they are let alone and not opposed Againe this may both sound an alarme to all faithfull Ministers to arme and prepare for a fight and it may comfort them in that this hath been the case of the best of Gods seruants And withall the people may learne how to be affected to their godly Teachers doe your Ministers so many wayes labour and striue for you and shall not you striue for them by apologie prayer care and all wayes of iust defence I would you knew Q. Why was the Apostle so desirous they should know his care patience fighting c. for them Answ. There might be great cause of it 1. To remoue all conceit that he did not respect them 2. To incourage them to constancie in that doctrine for which he suffered so much 3. It might arme them with patience to suffer if they should be called to it considering his example 4. That so they might be stirred vp the more earnestly to pray for him In generall this shewes that it is not enough that wee loue one an other but we must manifest it especially affection between the Minister and his people should not be concealed For you and for them of c. There were two sorts of godly men in the Apostles times 1. such as were conuerted mediately by the Apostles in their own persons 2. such as were conuerted by others sent of the Apostles The Apostle here shewes he loues these latter as well as the former There is a communion with the absent members of Christ euen with such as we neuer saw in the face a communion I say in the same head and in the same spirit and in the same priuiledges of a regenerated life And we see here we are bound to desire and indeuour the good of the absent Saints aswell as the present we may fight for the absent by prayer by apologie by our sufferings and by vsing the meanes of consolation or information yea herein is a liuely tryall of our true loue to the brethren if we can loue them wee neuer saw for the grace of God we heare to be in them For them of Laodicea Though there were many Cities of this name yet I thinke this is the Laodicea mentioned Reuel 3. If the estate of these Laodiceans be well marked as it is there described we may obserue That in matters of religion and Gods worship they were neither hot nor cold That they thought they had as good hearts to God as any that they were in loue with no sauing grace that they were vtterly ignorant of the doctrine of their miserie that they would take no paines either about iustification or sanctification c. yet no doubt God had his remnant among these Christ was Amen in this Church he did faithfully performe his promises and they were such as by a new creation of God were begotten againe euen amongst so carelesse a multitude The generall securitie of a people doth not simply dissolue the couenant with a people and the Gospell is with all care to be taught though but the tythe of men be wrought vpon by it And for such as neuer saw my face Two things may bee here further noted 1. That we haue the profit of the prayers and holy indeuours of such as we neuer saw in the flesh 2. That it is a great benefit to enioy the presence of those that are eminent in Gods seruice for that is implyed in the words Certainly it is one thing should make vs willing to die because then wee shall see the Worthies of the Lord face to face if so much griefe Act. 20. because they should see Pauls face no more then what ioy shall it be when we shall sit downe in the kingdome of heauen with Abraham Isaac and Iacob VERS 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God euen the Father and of Christ. In the beginning of this verse is conteined the second reason taken from the effects of the Gospell which are two the first consolation the second establishment of their hearts in brotherly loue the rest of the words of this verse belongs to the third reason as shall appeare afterward This is the fruit of the care and earnest strife of godly Teachers in their painfull labours of the gospell that it breeds much comfort in the hearts of Gods people and likewise greatly confirmes them and settles them in the mutuall loue one of an other it knits their hearts together And contrariwise we may generally here note the hurt and mischiefe that false and corrupt teachers bring vpon men They hinder
the consolation of Gods people in that they draw them away from God the fountaine of all consolation and likewise they withdraw them from the societie and fellowship with the Saints But this is but generall I consider distinctly of each of these effects That their hearts might be comforted The people whose hearts are not effectually wrought vpon by the gospell are voide of the consolations of God They are in comfortles distresse a naturall heart is a comfortles heart and they must needs be without comfort for they are without God and Christ and the promises and communion with the godly which are the wells of comfort besides by reason of the vaile of ignorance their soules sit in darknes and what comfort can they haue in such a continued spirituall night of darknes neither will the disorder of their affections passions or lusts suffer their hearts to enioy any true ease or rest or ioy and how can comfort dwell where euill angells haue their throne the powers of hell preuaile in euery child of disobedience and the ioyes of the holy Ghost are altogether restrained from them neither can there arise any true consolation from outward things for in their owne iudgments most an end they are at a want of contentment they are daily fretted with the interruptions befall them and vanitie and vexation of spirit are the inseparable companions of earthly things or if they were not what were the possession of all things if they be set before the thoughts of death or Gods wrath or the last iudgment or hell Imagine a man driuen out of the light by deuils where he should see nothing but his tormentors and that he were made to stand vpon snares or grennes with iron teeth ready to strike vp and grind him to peeces and that he had gall powred downe to his bellie and an instrument raking in his bowels and the paines of a trauelling woman vpon him and an hideous noyse of horror in his eares and a great gyant with a speare running vpon his necke and a flame burning vpon him round about do you imagine this man could be solaced in this distresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man if he had eyes to see what belongs vnto him and what is his danger as these places shew whence these comparisons are taken Iob 18.18.7.8 20.24.15 15.20.21.26 30. certainly heauen and earth shall passe away before one iote of these miseries shall be remoued out of the way so as they should not fall vpon wicked men being impenitent and alas what then can outward things doe vnto them Oh then shall not men be warned and awaken and stand vp from the dead that Christ may giue them light and shall not our bowells turne within vs to thinke of this comfortles distresse of so many thousand soules And will the rebellious world still rise vp against the messengers of God that giue them warning of their miseries shall he still be made to sinne in the word and be taken in a snare that reproueth in the gate Oh the vnexpressible senselesnesse and slumber that possesseth the hearts of some men But I come to the second doctrine This is a maine end of the Gospell to bring men to true consolation and contentment The Gospell brings ioy because it brings knowledge which refresheth the minde as the light doth our senses it comforts as it reviues Gods fauour in Christ how can it be but comfort when it giues the Spirit which is the Comforter and it is a daily refreshing against the guilt of sinne and the afflictions of life it shewes mortalitie and the hope of glory to come it discouers the mines of treasure that are in Gods promises and it shewes vs also our right in earthly things as it is conferred vpon vs in Christ. The vse is first for confutation it doth not make men desperate and melancholie but contrariwise it easeth and solaceth the hearts of men 2. All that are in any distresse either inward or outward may here be directed whither to goe for hearts ease and comfort viz. to the word and though any vse of the word in sinceritie hath much life yet is the power of the word most auaileable in the sincere preaching of it In the 19. Psalme this is one euident fruit of the word that it reioyceth the heart Now if wee seriously consider the praises of the word in that place we shall perceiue not only that this truth is maintayned but many obiections are answered too only this we must know that where the word hath this effect it must first conuert vs to God for to the vnregenerate minde it doth not so worke but where mens hearts are turned to God it is perfect it is of excellent and exquisite vse it is good for all occasions it will direct in all our wayes and comfort in all distresses Ob. But may a man trust vpon it if he subiect himselfe to the word and waite vpon God in it that he shall be directed and comforted Sol. Yes for the testimonies of God are sure they neuer faile Ob. But might one say it may be great learned men might finde so much good by it but alas I am vnlearned and simple Sol. It makes the simple wise The word can help the vnlearned aswell as the learned Ob. But can it be that the word should fit my turne to serue for my particular occasions of need of direction and comfort Sol. Yes the statutes of the Lord are right and out of the fitnes they haue to our estates they greatly reioyce the heart Ob. But I am much troubled with euill thoughts and continuall infirmities and weaknesses besides many outward faults Sol. The word of the Lord is pure it is so by the effect it will make thee pure it will purge out those euills and greatly help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to doe to order my course for hereafter if I were now comforted Sol. It giues light to the eyes it will teach vs what to doe Ob. But yet there are many euills that I am by nature so addicted to or by custome so intangled in that I feare God will neuer take any delight in me c. Sol. The feare of the Lord is cleane That word of God which tells vs how to feare God is cleane by effect it will pull downe and master any sinne and cleanse our hearts and liues of it Ob. But how may I know it will worke this in me though others haue found it so because I know not how I shall perseuere and hold out Sol. The feare of God endures for euer The word I say which workes in vs the true feare of God will neuer cease to be effectuall and there is as much force in it now as euer was in it No time can euer weare out the efficacie of Gods
wade into them only a word or two of it This losse is incureable two wayes sometimes in the crosse or iudgement it brought vpon the offender sometimes in the vnstedfastnesse it selfe for sometimes though the Lord restore inward ioy and assurance yet hee will not remooue the outward signe of his wrath sometimes hee drawes backe the outward affliction but doth not restore the inward comfort or not in so great a measure so as some of Gods children may die without the sense of the ioy of Gods saluation till they come to heauen yea they may die in great terror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements bee not released because God many times will thereby purge the publike scandall and cleere his owne iustice Besides such spectacles doe giue warning to a carelesse world to let them know that God hath treasures of wrath for sinne if they repent not Thus of the doctrine of stedfastnesse of faith and vnstedfastnesse also now briefely for some vses of it It may serue for great reproofe of the great neglect of seeking this stedfastnesse of faith We may complaine aswell of the common Protestant as of the Papists heerein for they are alike aduersaries to the assurance of faith let such as are touched with feare of God and desire to beleeue trauell more and more for attainement heereof and to this end cleaue to the sure word of the Prophets and Apostles and labour in the practise and exercise of all holy and Christian graces And for particular consideration of the troubles and losses of Gods children we may note 1. That it is a wonderfull fearfull thing to fall into Gods hands and that the promises of God yeeld no protection to a willing offender woe vnto prophane beasts if sinne make God angry towards his owne children and make them also vile before men then where shall those beasts that wallow in sinne appeare if they bee iustly abased that fall once into one sinne what shall be the confusion of face and heart in those men when all the sinnes they euer committed shall be reuealed before Gods Angels and men at the last day 2. They that stand haue great reason to take heede lest they fall from their stedfastnesse and bee carried away with the errour of the wicked 3. We should be wonderfull thankefull if God hath kept vs from falling it is his singular grace to keepe the scot of his Saints VERS 6.7 As yee haue therefore receiued Christ Iesus the Lord so walke yee in him 7. Rooted and built vp in him and stablished in the faith as yee haue beene taught abounding therein with thankesgiuing In these two verses the Apostle concludes the exhortation begunne in the 23. verse of the former chapter for whereas after all these reasons and the answer of sundry obiections they might finally haue sayd tell vs then at once what it is you would haue vs to doe the Apostle answers summarily that concerning holy life hee would haue them walke as they haue receiued the Lord Iesus Christ and concerning faith hee would haue them to bee rooted and soundly edified and established in the faith especially to abound in thankfulnesse to God for their happy estate in Christ Iesus The 6. verse containes a precept concerning holy life viz. to walke on in Christ and a rule by which that precept is to be squared and determined viz as they haue receiued Christ Iesus the Lord. As yee haue receiued Christ Iesus the Lord c. These words may bee diuersly vrged vpon them according to the diuers sences may be conceiued of them For 1. To walke as we haue receiued Christ may beare this sence namely to frame our obedience according to the measure of the knowledge of Christ we haue receiued it shall be to vs according to what we haue to whom God hath giuen much of them he requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practice bee according to the knowledge wee haue this may bee our comfort God will accept of vs and otherwise they are but in a miserable case that are barren and vnfruitefull in the knowledge of our Lord Iesus Christ 2. Such a sence as this may be gathered viz. So liue with care of a godly life as ye neglect not to preserue the doctrine concerning Christ ye haue receiued Certainely it ought to bee the care of euery godly minde to doe his best to preserue the purity of the doctrine hee receiued together with Iesus Christ great is the generall neglect of many sorts of people heerein 3. Or thus Let the doctrine you haue receiued from Christ Iesus bee your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euery brother that walketh inordinately and not after the traditions which they had receiued of the Apostle By tradition he meaneth the holy word of God deliuered by liuely voice vnto the Churches while yet it was not written euen the same which now is written The elect Lady and her children are commended for walking in the truth as they had receiued commandement of the Father Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed For the Apostles receiued it not of men but by the reuelation of Iesus Christ And as they haue receiued of the Lord so haue they deliuered vnto vs Therefore wee must conclude with the Apostle These things which wee haue learned and receiued and heard out of the holy word those things we must doe 4. The sence may bee thus as yee were affected when yee first receiued Christ so walke on and continue at first men receiue Christ with singlenesse of heart with great estimation of the truth with wonderfull ioy with feruent loue to Gods children with a longing desire after spirituall things with endeauour to beare fruit and without the mixtures of mens traditions and inuentions Now then they are exhorted to take heed that they lose not what they haue wrought but preserue those holy affections and desires still striuing against the witchcrafts of Sathan and the world that they be not beguiled from the simplicity that is in Christ Iesus The doctrines hence to be noted are 1. That Christians doe receiue Christ and that not onely publikely into their countries and Churches which yet is a great priuiledge for Christ bringeth with him many blessings and staies many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortality as it were to light and life againe but priuately and particularly into their hearts and soules This is the happiest receiuing of Christ. Oh the glory of a Christian in receiuing Christ for he that receiueth Christ into his hart receiueth excellent illumination vnspeakable ioy
it implies that people are for the most part slow hearted herein and hardly drawne to the vnfained and diligent labour after the establishing of their faith and assurance 2. That all this stedfastnes of assurance is not the worke of a day a great tree is not growne or rooted but successiuely a great house is not built all at once we must be euery day adding something to Gods worke that the building of grace may be in due time finished none are so established but they may grow in faith none haue such great rootes but they may take roote yet more many men striue hard to make their trees shew in branches leaues I meane in outward profession in the world but alas what should this great bulke and so many branches and leaues doe vnlesse there were more rootes within yea many deare children of God mistake wonderfully they euery day carrie together heapes of precepts for life but alas poore soules so great a building will not stand vnlesse they lay their foundation sure I meane that they get their faith in Christ the only sure foundation more confirmed and established As ye haue been taught Note here the Apostles candor he doth not arrogate the glory of their establishment to himselfe but sendeth them to their Minister and teacheth them to depend vpon him to waite vpon the blessing of God vpon his labour and to acknowledge the good they haue to haue receiued by his ministerie Here diuers things may be noted 1. That the people should labour for a reuerend estimation of the doctrine they receiue from their faithfull teachers 2. That as faith commeth by hearing so doth the establishment of faith also 3. That it is wonderfull dangerous to neglect either the charge of our teachers when they vrge vs to assurance or the rules by which they guide vs out of the word of God for the attainment of it if we would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs we should be afraid to delay when we are taught how to confirm our soules in faith and grace 4. The faithfull Ministers do greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thanks-giuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnes that as they did thriue in the meanes or matter of faith and holy life so they should glorifie God by all possible thankfulnesse for it as he would haue them abound in faith and holinesse so also in thankfulnes to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions we may finde that we are wonderfully bent to the very habit of vnthankfulnesse and therefore it is iust with God many times that we doe no more thriue in victorie ouer our corruptions or in the power of diuers graces or in the progresse of duties because we doe not more tenderly and constantly acknowledge the goodnesse of God we haue had experience of Oh that it were written vpon our hearts and grauen deepe in our memories that nothing becomes vs more then to abound in thankfulnesse no fairer sight then to see the Altar of the Lord couered with the calues of our lips neuer can the estate of a child of God be such but he hath exceeding great cause of thankfulnes for his happinesse in Christ. VERS 8. Beware lest there be any man that spoile you through philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hitherto of the exhortation From this verse to the end of this chapter is conteined the dehortation wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine or any vaine obseruations either borrowed from philosophie or from humane traditions or from the abrogated law of Moses The dehortation hath three parts 1. He setteth downe the matter from which he doth dehort vers 8. 2. He giues 7. reasons to strengthen the dehortation to v. 16. 3. He concludes against the things from which he dehorts and that seuerally from v. 16. to the end In this verse he dehorts from three things 1. From Philosophie that is doctrines taken out of the bookes of Philosophers not agreeing to the word of God which though it had a shew of wisdome yet indeed was but very deceit 2. From traditions .i. obseruations and externall rites and vaine superstions concerning either ordinarie life or else Gods seruice deuised by men whether learned or vnlearned and imposed as necessarie vpon the consciences of men 3. From the elements of the world .i. from the ceremonies of Moses now abrogated and so from Iudaisme In generall we see in the Church of God men must beare the words of dehortation as well as of exhortation men are in a strange case that loue to eat poyson and yet cannot abide to receiue any antidot Againe from the coherence we may note that the best way to be sound against the hurt of corrupt doctrines or traditions is so to cleaue to the doctrine of the Gospell as we grow setled in the assurance of faith and experienced in the way of a holy life he cannot be hurt that mindes holinesse and assurance Beware When wee finde these caueats in the Scripture wee must thinke of them as more then bare notes of attention for they shew some great euill or deceiuings and withall it imports that we of our selues are inclinable to fall as in this place this Beware imports that men naturally are inclined to falshood more then truth to euill more then good to wise men more then the wise God to traditions more then the written word to their owne deuises more then Gods precepts to false teachers more then the true Apostles to ceremonies more then the weightie things of the Law Any man See here the vanitie and leuitie of mans nature many men either by word or example cannot reduce vnto order or vnto truth yet any man may seduce vnto sinne and error All sorts of men may be fountaines of euill but in case of returning an obstinate sinner or superstitious person is vsually wiser then seuen men that can giue a reason Spoile you This word is various in signification it signifieth as some take it to make bare or to prey vpon or to circumuent or to deceiue or to driue away as a prey or to lead away bond and captiue or as here to spoile it is so to seduce or to carrie away as a spoile for the matter expressed in this word we may note 1. That a Christian stands in danger of a combat and if he looke not to himselfe may be spoiled and caried captiue for the word seemes to be a militarie word and so imports a battell 2. That there are worse losses may befall vs then the losse of goods or children a man is neuer worse spoiled
then when his soule suffers spirituall losses Iobs losses by the Sabaeans was great yet theirs were greater 1. That lost the good seed sowne in their hearts 2. That had those things taken away that sometimes they had in spirituall things 3. That lost their first loue 4. That lost the kingdom of God in losing the meanes of the kingdome 5. That lost what they had wrought 6. That lost the presence of God 7. That lost vprightnes and sinceritie 8. That lost the taste of the powers of the life to come 9. That lost the ioyes of their saluation And lastly much more theirs that lose their crowne 3. We may here see that corrupt opinions may marre all and spoile the soule and make it into a miserable prey to euill men and angels 4. That matters that seeme small things and trifles may spoile the soule bring it into a miserable bondage such as those traditions might seeme to be You This word noteth the persons spoiled and so giues vs occasion to obserue 2. things 1. That we may be in the sheepfold of Christ and yet not be safe You yea you Christians The Diuell can fetch booties euen out of the temple of Christ. 2. When he saith you not yours it shewes that howsoeuer it be true that most an end false teachers seeke their 's not them that is seeke gaine not the soules of the people yet it sometimes fals out that euen the most dangerous and damned seducers may be free from seeking great things for themselues It is not any iustification to the popish Priests nor proofe of the goodnesse of their cause that they can denie their owne preferments and liberty on earth to winne Proselites to their religion There haue alwaies beene some euen in the worst professions of men that haue at least seemed outwardly to care for nothing but the soules of the people Through Philosophy This is the first kinde of corruption heere condemned But is Philosophy naught and heere reiected It is not simply condemned but in some respects namely as it doth not containe it selfe within his bounds or is not to the glory of God or as it is vaine deceit So that vaine deceipt may bee heere added interpretatiuely it explaines the sense But how became philosophy to be vaine deceit It is vaine deceit foure wayes 1. When it propoundeth and teacheth diuellish things as the philosophy of the Pagans did As in their Magickes when they taught the diuers kindes of Southsayings coniurings casting of natiuities and a great part of Iudiciall Astrologie 2. When the placets and opinions of Philosophers that are false are iustified as true As their doctrine of the worlds eternity or the soules mortalitie or the worship of Angels or their Stoicall fate and destinie or their vilde opinions about the chiefe good 3. When the principles of philosophie that in the ordinarie course of nature are in themselues true are abused to denie things propounded in the Gospell aboue nature As those maximes that of nothing nothing is made And that of a priuation to a habit there is no regression and that a Virgin cannot conceiue The first is brought against the creation of God wheras it is true of the second cause only So the second is brought against the resurrection whereas it is true only in the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessarie to saluation and imposed as meet to beioyned with the Gospell Philosophy may yet be vsed so as shee be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble herselfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie and that diuers wayes 1. If men vse any part of philosophy that is diuellish as too many doe 2. If men neglect the study of the Scriptures and spend their time onely in those humane studies 3. When men measure all doctrine by humane reason and philosophicall positions 4. When men depend not vpon God but vpon second causes 5. When men striue to yoake mens consciences with the plausible words of mens wisedome Hence also we may note that false doctrine may be supported with great appearance of wisdome and learning as was the corruption of those false teachers We may not thinke that Papists are fooles and can say nothing for their religion but if the Lord should let vs fall into their hands to trie vs wee must expect from diuers of them great shewes of learning colours of truth Thus of Philosophie After the traditions of men The word Tradition hath been vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authority from God deliuered to the Church by liuely voice but afterward committed to Scripture so the doctrine of Christ and the Apostles and of the Patriarches before the Law was first deliuered by tradition Sometimes to signifie such opinions as are in Scripture but not expressed they are there but not spoken therein that is are drawen but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word but altogether vnwritten in the Scripture as being deuised meerely by men So it is taken ordinarily and so traditions are to be condemned There is another distinction about traditions and that is this 1. Some things are founded vpon Scripture and did alwaies tend to further godlines and are therefore Apostolicall and to bee obserued as all the doctrines of the word and the publike assemblies of prayer and preaching 2. Some things were founded in Scripture and were sometimes profitable but now are out of all needfull vse and therefore though they be Apostolicall yet they binde not as the tradition of abstaining from things sacrificed to Idols and strangled and bloud 3. Some things haue not foundation in the word yet may further pietie if vsed without superstition and therefore not vnlawfull as the obseruation of the feast of the Natiuitie of Christ and such like 4. Some things haue no foundation in Scripture nor doe at all further piety but are either light or vnnecessarie or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes and in the Churches of the Gentiles the Iewish traditions were called the traditions of the elders not because they were enioyned them by their Sanadrim or Colledge of Elders but because they were brought in by their fathers after the captiuity the most of them after the rising of the sect of the Pharisies For among them was that distinction of the Law written and the law by word of mouth this Law by word of mouth is the Cabalisticall Theologie a Diuinity so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare
Chyrographe a bill of debt and it accuseth by ordinances that is it taketh conclusions from the law of God to arrest or condemne the sinner But most vsuallie it is referred to the ceremoniall law by some of them men did enter into bond as by circumcision so saith the Apostle he that is circumcised is bound to keepe the whole law Gal. 5.5 By others of them men made bills of debt circumcision confesseth corruption of nature by propagation The washings were open confessions of the foulenesse of our liues in the sacrifices men subscribed to their owne death and damnation for they confessed they had deserued to die in steed of the beast The words may be true of all but most principally of the ceremoniall law In generall he here intreateth of deliuerâ—nce from the ceremonies of Moses then two things may in particular be noted 1. What the ceremonies were in themselues 2. The manner or meanes how the Church was discharged of them For the 1. if we require what they were They were 1. for honor ordinances of God 2. for vse hand-writings 3. for effect they were against vs or contrary to vs. Ordinances Some read for ordinances some read by ordinances some with ordinances and some of ordinances They that read for ordinances say the hand-writing was for ordinances that is either in fauor of the decrees that were against vs or for the better assureing 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 cleere 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 clered Therefore 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. waies 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 triâ—led 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 cheifly may be to shew the miserie of euery impenitent sinner his sinnes are vpon record there is the hand-writing against him let him looke vpon sacrificing Iewes and 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 and forgiuenesse of sinnes and debts therein merited And by the bloud of Iesus the faithfull ouercome the deuill that had power to destroy by reason of the forfeiture and because none of the former agreements would serue by reason of mans weaknes therefore God makes a new couenant and seales it by the bloud of Christ vpon the Crosse and if we would be assured of our release in particular First for the forfeiture in Paradice we receiue an atonement in the bloud of Christ And he that from the curse in Paradice had power ouer death was now by Christ destroyed 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 cry 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 and quieteth it in the declaration of forgiuenes and it maketh intercession for sinne after calling to keep it quiet and as for the ceremoniall hand-writings they were both fulfilled 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
the tares of strange errors and prodigious superstitions and heresies till all grew together in one body in Antichrist Vnder Antichrist all sinceritie was againe almost vniuersally put out the face of religion corrupted and idolatry brought into the Churches 1260. yeares Lastly in our owne daies when the prophecies were accomplished and the euerlasting Gospell published againe alas yet consider the state of the world one part of the world lieth in Paganisme another in Turcisme an other in Iudaisme an other in Papisme and in all these foure these wicked spirits raigne and hold the world captiue at their pleasure Come we to the visible assemblies of the true Churches of Iesus Christ consider there their power how mightily it extends for there they haue secret Atheists Church-papists persons excommunicate witches and such like diabolicall practisers Hipocrites Apostataes the vnmercifull troupes of the ignorant besides the swarmes of vitious liuers and prophane persons such as are swearers drunkards filthy persons of all kinds liers vsurers railers and such like workers of iniquitie It is true worlds of men feele not this power of theirs but alas this warre is spirituall these enemies are inuisible their sleights are of infinite depth their soules are alreadie in their possession and all is couered with grosse darknesse and done in a spirituall night and wicked men are like dead men in their sinfull courses senselesse and secure The vse is to shew the miserie of all impenitent sinners though they go in braue clothes dwell in faire houses possessed of large reuenues abound in all pleasures of life c. yet alas alas for their wofull estate with all this Oh the diuells the diuells are their masters and rule ouer them as effectuallie as euer did tyrant ouer his slaue Oh if men haue eares let them heare and awake and stand vp from the dead and not daâ—e to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate be in the world Oh let them praise the rich grace of God that hath translated them out of this kingdome of darknesse and giuen them a lot among the Saints The third thing is the victorie expressed in three degrees He spoiled them This is to be vnderstood in the behalfe of the faithfull for whose sake he hath and doth daily smite them with his great sword Hee reproueth them and rebuketh them he casteth them downe like lightning He breakes their head yea and sometimes treades them downe vnder the feete of his saints making them in many tentations and tribulations more then conquerors pulling downe their strong holds which they had within when they compasse the righteous with their tentations he euer openeth a doore for issue and deliuereth the righteous sending succours and making his seruants often to lead Sathan captiue He spoiled them by taking from them the soules of the righteous which they possessed as their bootie he spoiled them by loosing the workes of Satan he spoiled them by taking from them altogether the power they had ouer death so farre as concernes the righteous He hath so farre spoiled them that they are not only iudged by the word of the saints in this life but the saints shall also sit vpon them to iudge them at the last day And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely applie it And withall it may incourage them against the remainder of the power of euill spirits it is true they accuse still they hinder the word what they can still they will steale the seede still they will raise trouble and oppositions still they sow tares still they will be casting their snares still they buffet them by tentations still but yet the same God and our Lord Iesus Christ that hath thus farre subdued them will prosper his owne worke and make vs stand in all the euill daies so as wee will put on the whole armour of God Now whereas he saith he hath spoiled him it is true of the time past 1. In the person of Christ himselfe 2. In the merit of our victorie 3. In our iustification hee is perfectly foiled 4. In our sanctification hee is spoiled by inchoation And made a shew of them openly These words containe the second degree of victorie and are true in a double sense For first he hath made a shew of them in that he hath discouered them and made them known to the Church This is a dragging of them out of their cells of darknesse in the light of obseruation by shewing their natures and practises by vnmasking them to the view of the soule thus are they displaied in the doctrine of the gospell and the soules of the righteous behold this detection of Sathan from day to day by the word with as much admiration as euer the Romanes did behold any great rebell or barbarous rebell or monster subdued and in triumph brought into Rome Neither may this detection of Sathan seeme to be the least part of Christs victorie for it is certaine it is a worke that euill men or euill angels neuer beare but vanquished There is a hot opposition in all places before Sathan will abide this Secondly he made a shew of them that is as some thinke hee made them to be for examples and that three waies 1. In shame making detestation to be their portion 2. In confusion and an inexplicable kinde of astonishment and benummednes and blindnes 3. In torments and punishments 2. Pet. 4.5 Iud. 9. The vse may be for increase of consolation we see Christ will neuer cease till he hath finished this victorie Why should we then faile through vnbeleife or faint in the resisting of the diuell the Lord will more and more make a shew of them and giue vs increase of experience of the power of his word and presence herein Here also mens waiwardnesse may be reproued that cannot abide it to heare talke of the diuell or his courses this is but a worke of Sathan in them to hinder their saluation for to make an open shew of them is one part of Christs victory The word rendred openly signifieth sometimes eminently sometimes without authoritie sometimes with confidence and vndaunted resolution with assurance or plerophorie sometimes with plainesse and euidence sometimes with libertie But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victory This triumph was first begunne in the resurection and ascension of Christ 2. It was continued in the publication of the gospell which is newes of victory and in the life of Christians for what is the life of euery Christian but the shew of a brand taken out of the fire or of a soule preserued out of darknesse The soule is mounted in the chariot of the
word praier and holy liuing this chariot is followed with the applause of Angells and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the spirit of God and the effect of all is a heart inspired with heauenly ioies and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfitted in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and diuels Now for vse of this what lust cause is thereto take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the diuell still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the diuell then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate Oh then let it be the praier of euery godly man daily to God as Psal. 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walk worthy of such a victory yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthie tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principallities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the greeke and in the most interpreters and his in himselfe either it notes his misticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victory for vs there was none other able to stand in the feild against the aduersary there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to â—and in this battle of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holy day or of the new Moone or of the Sabbath daies 17. Which are but a shaddow of things to come but the body is in Christ. Hitherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publickelie laid downe in the first councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laide downe that the Apostle after giues order to the Church that those ceremonieâ— should neuer be vsed nor any other deuises but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meates and drinkes and the obseruation of times concerning which he writes more sharpely Gal. 3.1.3 4.10 5.9 6.12 In the law there were three sorts of meates that legallie were required 1. The meate offrings 2. The shewe bread 3. The cleane beasts The meate offring was a type of Christ our nourishment The shewe bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the end and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meates is taken away 1. Tim. 4.1.2.3.4 The difference of times in the law is here said to be threefold of daies of monthes of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holy day but in diuers senses some say in part of an holy day First in partition of a festiuall day from a not festiuall day aswell in daies as in monthes or Sabbathes Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holy day that is in that part of them which concernes daies c. but it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first daies of euery month Or of Sabbath daies There were diuers sorts of Sabbathes of daies of yeares or seuens of yeares The Sabbathes of daies were either morrall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabbathes were either more solemne such as were the three great feasts passeouer pentecost and tabernacles or lesse solemne such as were the feasts of blowing the trumpets and the feast of expiation The Sabbath of yeares was euery seuenth yeare The Sabbath of seuens of yeares was the Iubile which returned euery fiftie yeares We see here then that the Apostle shewes that we are deliuered from the bondage of the obseruation as before of meates so now of Sabbathes Obiect But is the Sabbath day that was morrall abrogated Sol. No the Apostle speakes here of the ceremoniall law not of the morrall and of ceremoniall Sabbathes not of the morrall Sabbath the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may bee referred either to Gods children or to false teachers in the first sense it is thus let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incuâ—re iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shaddowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this
greiuous burthen to the soule and the worse the lesse they are felt men will not willingly suffer vniust impositions in their free-holds in the world nor should men suffer the world to impose burthen vpon their soules The world also notes the audacious libertie of the imposers before they pestred the Church with the ceremonies of Moses then they corrupted Gods worship with philosophicall dreames such as was the worship of Angels now they proceede further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not tast not handle not These words must be vnderstood to bee vttered mimeticâ—s in a kinde of scorne see the wicked subtilitie of the Deuill he turnes himselfe into all formes to ruine vs. Once hee destroyed the world by tempting man to eate now he goeth about to poison mens soules with restraining them from eating Some obserue that the hast of the words without copulatiues notes their eagernesse in pressing these things and perswading men to the care of them sure it is men of corrupt mindes are more eager about these then about waightier matters Some learned render touch not by eate not and so note a gradation First they would not haue them eate then not so much as tast and when they had gotten them to that then not so much as to handle Ambrose runnes against the streame of all interpreters to vnderstand these words to bee the commandement of the Apostle Thus of the fourth reason Which all perish with the vsing These words are two waies interpreted 1. They bring destruction to the vsers they are a doctrine of diuels and make men the children of hell This is true but not the truth of this place 2. They are of a perishable nature and therefore men ought not to load their consciences with necessity of obseruing them This is the nature of all outward things thy perish with the vsing all is vanity the glory of the flesh is but as the flower of the field rust or moth doth corrupt them euen crownes are corruptible here we see a cleere difference betweene earthly things and spirituall Earthly things not onely in the abuse but in the very vse are either worne out or lesse regarded or haue lesse vigor fairenesse power c. but cleane contrary with spirituall things why should wee not then moderate our loue to these outward things why should we not striue to vse this world as if we vsed it not no more trusting in vncertaine riches This should also stirre vp to the care of spirituall graces and duties that neuer perish that we may attain that vncorruptible crown of righteousnes which God will giue to all that loue his appearing The very daily perishing of food and raiment are types of thine owne perishing also Thus of the 5. reason And are after the commandements and doctrines of men The reason stands thus whatsoeuer hath no better warrant then the commandement and doctrines of men is to be reiected as a burthensome tradition But these things are such therefore why are ye burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to bee lead on in these foolish vanityes But are the commandements of God so easily obeyed are the doctrines of Gods word so willingly embraced Alasse alasse mens examples or counsell will easily passe for lawes but the Lord is as if he were not worthy to be heard in the practise of the most Thus of the sixe reasons Now followes the obiections Though these things were not commanded in the word yet they were wisely deuised by our fathers and therefore are to be obserued Sol. v. 23. The Apostle grants that there were 3. things alleadged to approoue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or fasting for that he confesseth that had a shew of voluntary nor coacted or forced religion 2. Of humblenesse of minde 3. Of the taming of the body but when he hath granted this he doth dash all as it were with thunder and lightning when he saith 1. This was but a shew of wisedome 2. This sparing did with hold the honour due vnto the body Obserue heere that it is a faire propertie to vse candor and ingenious enquiry after the truth and willingly to acknowledge what they see in the reasons of the aduersaries we see the Apostle fairly yeeldes the full of the reasons not mangling them but setting them out distinctly and then confutes them It were happie if there were this faire dealing in all reasonings publike and priuate in print or by word of mouth in all that professe to loue the truth especially Shew of wisdome There is a wisdome onely in appearance and in mens account in name onely Some men haue wisdome other haue the praise of wisdome But in matters of conscience and religion it is dangerous for man to lift vp himselfe in his wisdome or to admit the varnish of carnall reason The wisest worldly men are not alwaies the holiest and most religious men Oh that there were an heart in vs indeed to acknowledge and to seeke the true wisdome that is from aboue The colours cast vpon their traditions were three 1. Voluntary religion 2. Humblenesse of minde 3. The taming of the body All these as base varnish to smeire ouer mens insolent wickednesse are hee reiected Which may confirme vs in the detestation of popery euen in that wherein it makes the greatest shew what are their workes of supererrogation their vowes of single life their canonicall obedience their wilfull pouerty and the like what can be said or shewed in their praise which was not pretended for these traditions for or are all of these three are the chiefe arguments of their defence The Apostle heere giues warning let not men be deceiued these faire pretences of our Papists are but the old obiections of the false Apostles new varnished ouer againe by the Pope and his vassals Oh that our seduced multitude would consider this then would they not be thus led to hell with their faire shewes The last thing in this verse is the Apostles reason against these colours They haue it not in estimation to satisfie the bodie or flesh That is they yeelde not due honor to the body the body of man is to be honoured for first the sonne of God as the fathers say made it with his owne hands in the likenesse of the body he assumed 2. The soule a diuine thing is kept in it and helped by it in great imploiments 3. The sonne of God tooke the body of a man into the vnitie of his person 4. He redeemed the body by his bloud and feedes it with the sacramentall body 5. The body is the temple of the holy Ghost 6. It is consecrate to God in baptisme 7. It is a part of the mysticall body of Christ. Lastly it shall be gloriously raised at the last
day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and crueltie and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde only to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v. 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and studie of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons v. 3.4 In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the dutie required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ. 2. These things are aboue 3. Christ is aboue 4 Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2. Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreats first of the mortification of vices that concerne our selues most vers 5.6.7 Secondly of the mortification of iniuries v. 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleannesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Secondly from experience in which yee also walked when yee liued in them v. 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his works v. 9. Secondly Ye are renewed which is explicated by shewing that this new birth is in generall the putting on of the new man in particular t is the renewing of the minde with knowledge and of the whole man with the image of Christ v. 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision barbarian scythian bond free Christ is all in all things v. 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercie kindnes meeknesse humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one bodie v. 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concerns the word in generall 2. the Psalmes in speciall For the first hee propounds three things 1. the author of it the word of Christ. 2. the manner of entertaining the word let it dwell in you plenteously in all wisdome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where hee sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holinesse v. 16. The third thing is the end which is considered two waies First as the end of intention that wee ayme at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our works and so they must giue thanks to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First The
Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Secondly The Husbands dutie is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Thirdly The dutie of Children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well-pleasing to the Lord v. 20. Fourthly The dutie of Parents is exprest by dehortation in these words Parents prouoke not your Children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the dutie of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 The exhortation is both briefely laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. with singlenes of heart 2. with feare of God 3. heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER HItherto you haue been taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenlie things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthines fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CHRIST is there in singular glorie aduanced aboue all men Angels next in glorie and power to GOD himselfe ô then how should your mindes run vpon him and to contemplate of these things is to ascend after him And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts only but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they be traditions or worldly things or the workes of the flesh Now there are excellent reasons by which I may breifly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST In this world two things should much moue you First that ye are but dead men for both you professe the forsaking of the world and the world accounts of you but as dead men and your afflictions drown and ouerwhelm you many times Secondly the spirituall happinesse which you haue which is the life of your life is hid alwaies from wicked men who haue no iudgement in or discerning in spirituall things and sometimes by the violence of tentation your selues discerne not your owne happines Yet be not discouraged it was so with CHRIST while he liued and though it be hid yet is it hid with GOD it is in him it is in his power and he will preserue it But especially if you thinke of the comming of IESVS CHRIST you should be stirred to the loue and study of heauenly things for then shall there be an end of all earthly felicities then shall men make accounts of all their actions and studies then will not riches auaile in that day of wrath then will the incomparable gaine and glory of godlinesse be discouered Oh the inualuable dignitie of heauenly minded Christians in that day And thus of the meditation of heauenly things The second maine part of my exhortation shall concerne the mortification both of vices and crimes First I would hence obserue those speciall sinnes which are most hatefull to God in your former course of life and then haue been most prone to When I say mortifie I meane that you should vse all the meanes indefinitely that serue to kill the power and practice of those sinnes neuer giuing ouer confession and godly sorrow till you finde the power of them abated and deaded And this I would haue you doe not only in outward sinnes but any sinne though they were as deare to you as the very members of your bodies yet you must cut them off Now some of the sinnes that I would haue you studious to auoide or mortifie are these first looke to the filthinesse condemned in the seuenth Commandement not only auoide whoredome but all kindes of wicked fleshly filthinesse and vncleannes yea looke to that internall burning or the flames of lust within that habituall effeminatenesse and passions of lust and more then all this see that you make conscience of euill thoughts and that contemplatiue wickednesse which may be in your mindes without consent of the will to practise it for euen those thoughts are filthy in GODS sight Now the last sinne I will name is couetousnesse which is a kinde of vile Idolatrie in GODS sight For these and such like sinnes bring downe the fearefull iudgements of GOD vpon the offenders and they wonderfully vexe GOD and besides to liue in these sins and loue them and continue in them is a manifest signe that they are but wicked men children of disobedience whatsoeuer they seeme to be or what shewes or profession soeuer they make And the rather should you be for euer carefull to keepe your selues from these euils and the like or speedily to subdue them and forsake seeing you haue felt by experience in your vnregenerate estate what it is to haue sinne like a Monster to liue and raigne in the heart or life You must also make conscience of iniurious dealing with others and that not only of the grosse acts of iniuries but of doing wrong in your very words yea in the passions of your heart yea to approue that now ye walke not in sinne shew your vprightnesse by putting away euen euery thing that might tend to the iniurie of others To expresse my meaning I will instance in diuers sins the vnregenerate would make no
he was without forme and despised among men Thirdly his life was hid in the graue Fourthly it was hid in respect of the horrors he felt in his soule the Lord as it were hiding his louing countenance from him for the time Fiftly his glory in Heauen is hid from the world and the Saints on earth haue but a glimpse of it All this may comfort vs seeing nothing can befall vs but what hath befallen our head and if the world will not acknowledge our glory and the beauty of the profession of sincerity it matters not it could not see the excellency of Christ when he was on earth In God our life is hid in God either in respect of obiect because it principally consists in the vision of God or causally as God is the first cause to beget it and still to preserue it or els with Christ in God that is with Christ who incomprehensibly rests in the bosome of the Father Or lastly in God that is apud Deum in the power of God to dispose of it at his pleasure which should comfort vs seeing none hath power ouer our life but God and teach vs to commend our spirits into his hands Ver. 4. When Christ who is our life shall appeare then shall yee also appeare with him in glory These words containe the second motiue to perswade to the meditation of heauenly things if men would consider of the certaine and glorious appearance of the Lord Iesus Christ when hee shall come to take account of all the actions of all men and put an end to all the earthly felicities which man hath with so many inuentions sought and withall but thinke how vnauailable all earthly things will be at that day either to deliuer from the terror of the Iudgement or the horror of the euerlasting misery will certainely follow if men bee not more carefull to prouide for their soules beforehand by following the study of better things but especially if men would consider the great gaine and profit that godlinesse at that day will bring and the incomparable glory that all heauenly minded Christians shall then bee exalted vnto The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day and would greatly weane vs from the cares and delights in these transitory and earthly things heere below that will so little auaile the owners in they day of death and will be of so little vse in that immortall estate vnto which after this Iudgement the godly shall be translated So that these words offer two things to be intreated of First the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ. But before I enter vpon the particular and full discourse of those two glorious appearances some things may be briefly and generally noted 1 That the knowledge of those last things is not a curious or vnprofitable knowledge but contrariwise ought to be searched after as exceeding vsefull in the life of man 2 That the doctrine of the glory of Christ and Christians in that last day is now but little knowen or discerned and that the word appeare imports so as the fulnesse of Christs Maiesty or of the Christians glory will not appeare till the very Iudgement day the better sort know but in part and the worser sort are so blinded by the diuell and besotted with sensuality and the loue of earthly things and withall are so conscious to themselues of the euils they are guilty of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming 3 Those words which is 〈◊〉 yoâ— are not to bee altogether passed ouer they plainely aâ—â—irme that Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as he would be acknowledged to bee the way and the truth so also he addeth I am the life and to to this end hee came that men in him might haue life And with great reason is Christ sayd to be our life for he formed vs at first when we were not and quickned vs when we were dead and hath prouided a better life for vs and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people and will raise our bodies at the last day The consideration heereof may both teach vs and trie vs it may teach vs as to acknowledge that we haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the Authour and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too For till we can trulie say out of feeling and experience Christ is the life of our liues we shall hardly finde reason of comfortable hope in our appearance before him at the last day And they onely may truely professe that Christ is their life that first can liue by the faith of Christ accounting themselues to haue enough if they may see comfort in Gods promises made in Christ and feele the ioyfull fruits of Christs fauour and presence howsoeuer it goe with them for outward things Secondly that doe continually sacrifice and deuote vnto Christ their best desires and endeauours and that with resolution to cleaue to his seruice all the dayes of their life And thirdly that can bewaile his absence or displeasure as the most bitter crosse so as they could feele and out of affection say of such times and such a condition that the true life of their life was absent or remooued from them Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world but of the accomplishment of it and so christs appearance is of diuerse kindes For first he hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the genenerall light of doctrine and Scripture but many receiue not his testimony Thirdly he hath appeared corporally in the daies of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe and to dissolue the worke of the diuell then was fulfilled that great mystery God was manifested in the flesh Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace whereby hee doth not onely shine but also dwell in them Fiftly he hath and doth appeare in the day of death by the
to the sort or kinde of all creatures and that shall be done to the creatures then found in their seuerall sorts The fourth consequent of the Judgement shall be the possession of the glory of Christians appointed by the sentence of the Iudge but of this afterwards in the end of this verse The fift consequent of Iudgement shall be the deliuering vp of the Kingdome to the Father and so the laying downe of Christs office For when Christ hath finally and fully subdued Sathan death and wicked men and hath fully reconciled the elect to God then will there be no word of any such gouernement in Heauen as was on earth He shall not neede any longer to rule them either by ciuill Magistrates or by his need and discipline or by any other way which onely did agree to the times of the Churches warfare and pilgrimage but he shall neuer cease to liue and triumph with them in all Perfections of happy contentment and glory Thus of the consequents of Iudgement And thus also of the doctrine of Christs last appearance The vses follow The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terrour Secondly for comfort Thirdly for instruction First this is iustly a wonderfull terrible doctrine to wicked men that heape vp wrath against this day of wrath and by their wilfull impenitency prouoke this glorious Iudge How can it but be terrible when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from Heauen with his mighty Angels in flaming fire to render vengeance on all those that knowe not God and haue not obeyed the Gospell How can it bee but terrible when wicked men shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power how can it but be terrible when they shall feele their conscience exquisitly griping them and gnawing vpon them and when they shall see the diuels to torment them and hell to deuoure them when they shall see the world burning about them and the good Angels forcing them away and all both men and Angels applauding their Iudgement and knowing all their sinnes they must not thinke that the Iudge will deale then as he doth now Now he iudgeth them secretly euery day but it is many times insensibly or with lesser plagues but then hee will most openly poure vpon them the full vials of his wrath Heere they are iudged that they may be amended but there their iudgement shall be that they may be confounded for there will be no place of repentance Deceiue not thy selfe Christ will not come the second time as he came the first he came then to be iudged but now to iudge he shall then be seene with terror that was before looked vpon with contempt he shewed his patience in his first comming but now he will shew his power he appeared then in the form of a seruant but now he will appeare in the forme of a King greater then all kings Then hee professed not to iudge any man but now hee proclaimeth hee will iudge all men It was commonly thought if any man saw God he should die alas alas how then shall these wofull wretches doe that must see him in the vnutterable fiercenesse of his irefull indignation if the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guilty sinner be rent into a 1000. peeces with vnmedicinable sorrowes if Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgment both in the sentence and execution if the word of Christ on earth had such power as it had in the garden to strike stubborne hearted men to the earth what power thinke we will it haue when he speakes as the Lord from Heauen When Ezechiel Daniel and the Apostle Iohn and others sawe but one Angell in a lesser manifestation of his glorie comming as a Messenger of good tydings they fall downe and are full of singular feare if the sight of one Angell bee so terrible what will the sight of all the thousand thousands of Angels be especially when they come clothed with all their brightnes of glory and if good men that had good consciences were so frighted what shall become of euill men with their euill consciences and if the messengers of good tydings doe so amaze how shall the executioners of a most terrible sentence compasse them about with confusion both of face and heart if the drowning of the old world the burning of Sodome the opening of the earth to swallow vp Dathan and Abiram and such like iudgments haue so much horrour in them how then can any tongue expresse or heart now conceiue the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments if it bee such a shame to doe pennance for one fault in one congregation where men will pray for the offendour What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pitty or helpe Nor is it possible for them to escape this fearful Iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlayd with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intollerable heere will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances He hath tarried so long he cannot be charged with rashnesse nor can there be a hiding of any particulars from him Euery inclination thought desire word and worke shall surely come to Iudgement And lastly there can be no impediment to hinder execution But heere a question may arise Viz. Who are they that are in danger heerof I answer All impenitent sinners But yet there are some kinde of sinners that are expressely named in Scripture and therefore if thou bee any of that number preuent thine owne ruine by repentance or else thou shalt certainly perish I vndertake not to reckon all it shall suffice to mention some of the chiefe sinners that Christ will be sure to remember at that day The Beast and the false Prophet and all that worship his Image and renew his marke shall then be cast aliue into the lake that burnes with fire and brimstone False teachers which priuily bring in damnable heresies or speake euill of the way of truth haue their condemnation long since determined and agreed vpon All Atheists that make a mocke of religion the comming of Christ shall haue a principall portion of the fierce fury of Christ All couetous worldlings and greedy rich men shall then be in a wofull case For the very rust of their cankerd gold and siluer shall witnesse against them and shall eate their flesh as it were fire All
part past feeling and many of them deliuered vp to a reprobate sence as ascourge of other sinnes and and foule vices which abound in them these are the shame of our assemblies and many times visited with secret and horrible Iudgements Inordinate affection the originall word notes internall vncleannesse especially the burning and flaming of lust though it neuer come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of minde as is carried and fired with euery occasion or temptation this is the lust of concupiscence and howsoeuer the world little cares for this euill yet let true Christians striue to keep their hearts pure and cleane from it for they were as good haue a burning fire in them Secondly those lusts fight against the soule they wound and pierce the conscience Thirdly the diuell beginnes the frame of his worke in these hee desires no more liberty then to be allowed to beget these lusts in the hart He is not called the father of lusts for nothing he can by these inordinate thoughts and affections erect vnto himselfe such strong holds was nothing but the mighty power of God can cast downe Fourthly the Apostle sayth lust is foolish and noysome and drownes men in perdition Fiftly they hinder the efficacy of the word that 's the reason why diuers men women are euer learning are neuer able to come to the knowledge of the truth euen this they are carried about with diuerse lusts Sixtly they greatly purge vpon faith and hope they hinder or weaken the trust on the grace of God brought vs by Iesus Christ and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance Seuenthly those monstrous crimes mentioned in the first to the Romans grow originally from these lusts The vses of all these together now follow And first wee may hence see great cause of thankefulnesse if the Lord haue deliuered vs and kept vs from these monstrous abhominations and especially if the Lord haue made vs sincere to looke to and pray against and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts if there were nothing else to breake the pride of our natures this should to consider seriously what monstrous diuelish filthinesse Sathan hath wrought others too and if God should leaue vs might bring the best of vs to But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses The remedies are of two sorts First for such as haue beene guilty of any of the former vncleanesses Secondly for such as would preserue themselues against them that they might not be defiled with them There are two principall remedies for the vncleane person The first is marriage or the right vse of it if it be in single persons they must remember the Apostles words it is better to marrie then to burne and if they be married they must know that the loue of their husbands or wiues is the speciall helpe to driue away these impure pollutions for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations and if they finde as it is certaine euery vncleane person doth finde want of loue to their owne husbands or wiues then must they begge affection of God by daily and earnest prayer But in the second place vnclean persons must know that marriage alone will not serue turne but they must adde repentance for lamentable experience shewes that marriage without repentance abates not the power of lust And therefore such as would deliuer their soules from the vengeance to come due vnto them for vncleannesse whether inward or outward must seeke to God and with many prayers and teares begge pardon they must bee washed from filthinesse by the bloud of Christ and the teares of true repentance Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions and therfore the Apostle vseth the word washed to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a drop or two serue turne Secondly that those that are not guilty may be preserued against vncleannesse these things are of great vse and profit First the word of God and the sound knowledge of it for sayth the Lord in the second of Prouerbs If thou wilt receiue my words and hide my commandements within thee if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shall counsell vnderstanding preserue thee deliuer thee from the euill way and from the strange woman which flattereth with her words and forsaketh the guide of her youth and forgetteth the couenant of her God and heereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word So Saint Iohn speaking to the young men sayth the word of God abideth in you and ye haue ouercome the wicked one Secondly meditation is another great preseruatiue wouldst thou remoue wickednesse from thy flesh euen all the vanities of youth then thou must remember thy creator in the dayes of thy youth Thou must much and often think of the Lord God that made thee not that thou shouldest wallow in the mire of these swinish pollutions Besides it is profitable to force thy hart to the often meditation of thine owne mortallity that the thoughts of thy death may be a kind of death to thy lusts this the Apostle Peter implies when he sayth as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are heere but strangers and pilgrims it would tame the violence of these hatefull lusts Also we should much ponder vpon the examples of such as haue sinned and the Lord hath fearfully visited them both for and in their sinne for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come The third preseruatiue is daily earnest and constant prayer vnto God against them And if we feele the beginning to rise in vs we should labour for speciall sorrowes euen with griefe of heart to racke and crucifie them Lust will not vsually out of the soule if it get any footing till it be fired out with confession and godly sorrow And therefore the Apostle vseth the phrase of crucifying the lusts of the flesh And that praier is a remedy the Apostles ownly practise shewes for when sathan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him The fourth preseruatiue is to walke in loue
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is they must neeeds liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our sauiour Christ had dehorted men from the cares of this life he adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide and betimes set against it or mortifie it And thus farre of couetousnesse and thus also of the catalogue of sinnes from which he doth disswade The reasons follow Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 7. in laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God a part I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall temporall for whoredome and any kinde of vncleanenesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the Kingdome of Heauen As hath beene also before declared Neither let the couetous person thinke he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
thine hands be strong in the dayes that I shall haue to doe with them I the Lord haue spoken it and will doe it Let couetous persons without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs and besides they may be assertained that all the seruice they doe to God is abhorred and meere lost labour it were to no purpose if they would bring him incense from Sheba and sweet calamus from a farre country their burnt offerings would not be pleasant nor their sacrifices sweet vnto him Ob. But couetous persons are of most men so well furnished that there is not that means to bring them to any great hurt Sol. The Prophet shewes that God can lay a stumbling blocke before them and father and sonne together mayfall vpon it and neighbour and friend may perish together The Lord means enough when men little thinke of it to bring downe rebellious sinners Ob. But we see couetous persons and wealthy worldlings scape the best longest of many others Sol. The Prophet Amos sayth the Lord hath sworne by the excellency of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainely he will neuer forget and therefore they are not a iot the better for scaping so long But howsoeuer they might escape outward iudgements yet they may be infallibly sure they haue sinned against their owne soules and that they shall know in the day of their death their riches shall not then profit them when the Lord taketh away their soule he that is a great oppressour shall not prolong his dayes for he that getteth riches and not by right shall leaue them in the midst of his dayes and at his end shall be a foole How horrible then shall that voice be Thou foole this night shall thy soule be taken from thee and thus far of these words as they concerne the coherence with the former words now I consider them as they are in themselues And first of the wrath of God Wrath of God It is apparant that wrath in God belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes First as he is a free Lord of all And so his decrees are iust Secondly as he is God of all and so the common works of preseruing both good bad are iust Thirdly as a father in Christ so by an excellency he is the God of beleeuers and thus he is iust in performing his promises infusing his grace and in bestowing the Iustice of his sonne Fourthly as Iudge of the world and so his Iustice is not onely distributiue but correctiue And vnto this Iustice doth wrath belong Anger in man is a perturbation or passion in his heart and therefore it hath troubled Diuines to conceiue how anger should be in the most pure happie and bountifull nature of God And the rather seeing affections are not properly in God Neither is their declaration full enough that say it is giuen to God improperly and by anthropopathie for I am of their opinion that thinke anger is properly in God First in such a manner as agrees to the nature of God that is in a manner to vs vnconceiueable Secondly in such a sence as is reuealed in Scripture The wrath of God in Scripture is taken sometimes for his iust decree and purpose to reuenge sometimes for commination or threatning to punish So some thinke it is to be taken in those words of the Prophet Hosea I will not do according to the siercones of my wrath that is according to my grieuous threatnings Sometimes it is taken for the effects or punishments themselues as in the Epistle to the Romans is God vnrighteous which bringeth wrath it is well rendered which punisheth The wrath of God is distinguished by diuerse degrees and so hath diuerse names for there is wrath present and wrath to come Present wrath is the anger of God in this present life and is either impendent or powred out wrath impendent is the anger of God hanging ouer mens heads ready to bee manifested in his iudgements and so wrath hangs in the nature of God and in the threatnings of his word and in the possibilities of the creatures Wrath powred â—â—t is the iudgement of God fallen vpon men for their sinnes by which they prouoked God and so there was great wrath vpon the people in the destruction of Ierusalem and thus he reuealeth his wrath from Heauen vpon the vnrighteousnesse of men Wrath to come is that fearefull misery to be declared vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement in the euerlasting perdition of both But that we may be yet more profitable touched with the meditation of this point I propound sixe things concerning Gods wrath further to be considered First the fearefulnesse of it Secondly what it is that works or brings this wrath vpon vs. Thirdly the signes to know Gods wrath Fourthly the meanes to pacifie it Fistly the signes of wrath pacified And lastly the vses of all For the first The fearefulnesse and greatnesse of Gods wrath or anger for sinne may appeare three wayes First by Scripture Secondly by similitude Thirdly by example That Gods anger for sinne is exceeding terrible and fearefull I will shew by one place of Scripture onely and that is the first of Nahum the Prophet for he sayth God is iealous and the Lord reuengeth the Lord reuengeth where the repetition shewes the certainty of it that God will be as sure to reuenge as euer the sinner was to sinne but this is more confirmed when he sayth he is the Lord of anger as if he would impart that his anger is his essence as if he were all made of anger and that he is the authour of all the iust anger that is in the world and if the drops of anger in great men haue such terror in it what is the maine Ocean of anger which is in God himselfe and to assure vs yet further of the terrour of his wrath he addeth the Lord will take vengeance on his aduersaries which signifieth that the Lord will account of impenitent sinners as a man accounts of his worst enemies and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes he answereth that and sayth that the Lord reserueth wrath for his enemies he hath not inflicted vpon them all they shall haue there is the greatest part behinde the full vials of his fury are not yet poured out And if any should reply that they haue obserued that wicked men haue prospered long and scaped for a great while without any
punishments to speake of The Prophet answereth that and sayth that the Lord is slow to anger that is hee is many times long before he manifests his great displeasure but he is great in power that is hee is of singular fiercenes and vnresistablenes when he doth enter into Iudgement he will not faile nor be hindered and if any would hope that God would change his minde that also is preuented the Prophet auouching it confidently that he will not surely cleere the wicked And this is the more certaine because of the dreadfull meanes that the Lord hath to declare his anger His way is in the whirlewinde and in the storme and the cloudes are the dust of his feet the meaning is that God hath wayes to execute his Iudgement wayes I say that are vnresistable for who can stay a whirlewinde and terrible like the storme plagues falling thicke and threefold like the drops of the tempest and in the meanes the Lord can runne like a Giant running feircely and raising the dust with his feet And to this giue all the creatures witnesse He rebuketh the sea and it drieth Bashanis wasted and Carmell the floure of Lebanon is wasted The mountains tremble before him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein And therefore who can stand before his wrath or who can abide the fiercenesse of his wrath his wrath is powred out like fire and the rockes are broken by him The wrath of God to shew the exquisite and intollerable and remedilesse paine that wicked men feele when they beare it is compared to a consuming fire and to note the infinitenesse of it God himselfe is sayd to be a consuming sire Moses also sayth that the fire that is kindled in Gods wrath shall burne to the bottome of hell and it were able to consume the earth with her increase and set on fire the foundation of the mountaines Thirdly who can thinke the anger of God not to be infinitely terrible that can but seriously consider these examples and presidents of it First Gods reprobating or foredamning of millions of men Secondly the sinne of Adam pursued with such vnconceiueable iudgements vpon him and his name Thirdly the drowning of the old world the burning of Sodome the opening of the earth to swallow vp the rebellious the sea swallowing vp Pharoah and his hoast Fourthly the forlorne estate of the Gentiles not looked after for many hundred yeeres Fiftly the Iewes somtimes the onely people to whom the Lord drew neere now made a curse and astonishment and a hissing throughout the earth Sixtly the torments which Christ himselfe endured when he was but surety foâ— sinners Seuenthly what are warres famines pestilences diseases seditions heresies and the infinite molestations in the life of man but so many euident proofes of wonderfull anger in God Eightly the testimonies of afflicted consciences bee liuely in this point When but a drop of anger lights vpon the soule of man in this world how vnable is he to sustain his spirit what flouds of teares flow from his wounded heart Lastly the burning of the world and the flames of hell shall one day make full proofe of Gods anger And thus of the first poynt For the second wrath is wrought or brought vpon vs foure wayes First the Law workes wrath for being transgressed it breedes displeasure pleads for iudgement records sinne and presents it in Gods sight Secondly Christ in the ministery of the word applies wrath or discouers Gods indignation and so he is sayd to smite and slay the wicked Thirdly the Magistrate is a reuenger in executing Gods wrath Fourthly wrath is brought vpon vs by Gods army the creatures are Gods warriours they fight for the Lord against sinners and are speedily and vnresistably armed when God is pleased to raise them Thirdly concerning the signes of Gods anger wee must vnderstand that Gods eternall anger towards other men in particular cannot be knowen nor his temporall anger by any ordinary way of certainty except it be extraordinarily by reuelation as to the Prophets or Apostles For by outward things we cannot know Gods loue or hatred to particular persons onely Gods publike anger to publike states may be knowen and so may his priuate anger to our selues in speciall There are three signes to know Gods publike anger 1. The prediction of his Ministers as extraordinarily the Prophets from vision or reuelation did foretell the Iudgements to ensue and ordinarily wrath may bee knowen by the comminations of faithfull Preachers for when vpon obseruation of threatnings in the Law made to such sinnes as then abound they doe with one consent in many places with instance and confidence giue warning of plagues to ensue it is time for the world to awaken for the Lords secrets are with his seruants And he will make good their righteous threatnings Secondly The signes in Heauen or earth or sea prodigious sights or signes in the sunne or moone or commets or strange birthes or the extraordinary raging of the seas and such like Thirdly publike plagues are both signes of wrath present and withall they giue warning of greater wrath to come if we doe not repent Such are famine warre pestilence and other raging diseases the death of great Princes and the sudden and common death of the best men these all foretell euill to come as wee may know fire so may wee know Gods anger we know fire either by the report of men worthy to bee credited or by the smoake or by the flame beginning to breake out And so may discerne Gods wrath either by the relation of his Ambassadours that are faithfull men or by the smoake of prodigies or wonders in Heauen and earth or else by the flame of Iudgements already begunne and thus of the signes of Gods publike anger The signes of Gods anger to a particular man are such as these Fist if a man haue not the markes of a childe of God vpon him for whom God loues and is not angry with they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter pau Secondly if he finde himselfe directly vnder the threatnings of Gods word Thirdly if there bee no effectuall working of the spirit of grace in the vse of the meanes it is a plaine signe of Gods anger when a man heares the word powerfully preached and reads and prayes without all affection or life and is so constantly For if the Lord were pleased he would shewe himselfe in the vse of the meanes of communion with him Fourthly a man may gather something by his crosses for if he finde aâ—sting in them that God fights against him in them so as they peirce and vexe and disquiet his soule with perplexity but especially if he finde his heart also closed with hardnesse so as hee doe not call when the Lord bindeth him this is in ali likelihood not
the crosse for the Lord will meet them in the vse of the meanes to the great ease and ioy of their hearts Excellently speaketh the Prophet Dauid vnto the Lord acknowledging this point when he said Thou answerest them O Lord our God thou wast a God that forgauest them though thou tookest vengeance of their inuentions And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them For their God will heare them And herein also the Lord reserueth his mercies from the wicked So as when they fall they haue no assurance of rising nor is the Lord carefull to lighten their darknesse I meane they haue no promise for it For if the Lord shew them fauour if they repent not it will make them more vnexcusable and their iudgement the heauier Thirdly it differs in the end For the end of Gods wrath on his owne seruants is their good and saluation They are iudged that they might not perish with the world And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousnesse In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessells of wrath and all tends to the â—itting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their wilfull impenitency to declare his iustice vpon them All these their differences are notably exprest by the prophet Esay in his 27. and 28. Chapter For he sheweth that the Lord is a carefull and wiâ—e husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow so is it with the Lord hee doth not continue still plowing with long furrowes vpon the backes of the righteous When he hath plowed vp the fallow ground of their hearts he will not still goe ouer them to breake the clods that remaine but hauing once made himselfe a furrow he will sow and not plow And for the second the Prophet seriously expostulateth with such as should any way incline to think that the wicked and the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him as if he shold aske hath the Lord plagued Israel as he plagued those that were enemies vnto Israel and then he shewes this difference that when the Lord came to visit Israel he contended with him in measure and smote him in his bunches whereas when God smites at a wicked man he smites at the root and after many blowes he will continuly haue him downe And for the least difference the Prophet shewes further that by this shall the iniquity of Iacob be purged and this is all fruit to take away his sinne As if he would plainly affirme that God meant so to cast Israel into the furnace as nothing should be left but the drosse his purpose was therefore to afflict him that he might medicine him against his sinne And thus of the sixt verse Verse 7. In which ye also walked sometime when ye liued in them These words containe the second reason to inforce the mortification of vice and it is taken from their owne experience as if he would say ye haue liued a long time in these corruptions sinnes therefore it is sufficient that you haue spent the time past in these lusts of the Gentiles it is high time now to abandon them besides you should remember the misery you liued in by reason of sinne and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes From the coherence and the generall consideration of the whole verse diuerse things may be briefly noted First that the knowledge and meditation of a mans misery by nature is a good medicine to kill lust and couetousnesse The Apostle like a wise physition vseth here the counsell hereunto as a principall part of his direction For in that he puts them in mind of it it shewes that they should mind it by themselues much more For not only it will shew that these sinnes did then abound but the very thought of such a wofull estate will beate downe kill by degrees the vitious inclinations of nature vnto such sinnes Secondly in that the Colossians can beare it to be told of their sinnes past it giues vs ocasion to take notice of this for a truth that where a man hath soundly repented of any sinne he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning iâ— It is a notable testimony that a man hath not truly repented of sinne when he is so impatient and vnquiet in the mention or remembrance of sinne If a man haue a wounded arme while it is vncured the least touch of it makes a man start and crie out but when it is whole you may gripe it hard and yet he aileth nothing at all So is it with our consciences in matters of sinne They are but in a miserable case that rage and freâ— and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say to what end doth the Apostle so often put them in mind of their sinfulnesse and misery past I answer he doth it for great reasons For the more men thinke of their misery by nature the more it quickneth to a sence and admiration of Gods mercy that hath drawen them out of such a wretched estate Besides it is a notable meanes to keepe a Christian humble and to make him watchfull ouer a nature that by lamentable experience hath been so prone to sinne and it serues to stir vp Christians to a more eager desire and diligence in vsing the meanes to aduantage them in knowledge and grace T is now time to redeeme the time that hath been so long lost And it will make a child of God industrious in Gods work seeing he hath spent so much time in the seruice of the diuell the world and the flesh And further it helpes a man to some measure of patience and meeknesse and compassion in dealing with the sinnes of other men considering that he himselfe hath been vnwise disobedient seruing the lusts and diuerse pleasures c. And lastly as was before noted it serues to kill the daily lusts that may bud and sprout out after calling Now concerning the remembring of the sinnes of others we must know the Apostle had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioined to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remember others of their estate past if it may stir them vp to thankfulnesse or if it may further them in humiliation for new
sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it it is full of comfort if we consider the priuiledges of Gods chosen euen those great fauours he shewes them when he beginnes once to discouer his euerlasting choise of them the Lord doth euer after auouch them for his peculiar people to make them high in praise and in honor The men of their strife shall surely pâ—rish and come to nothing The Lord will helpe them and comfort them in all strife he wil be a wall of fire round about them and the glorie in the middest of them the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them But who can count their priuiledges no tongue of men or Angels are able to doe it which since it is so we should take vnto vs continually the words of the Psalmist and say euery one of vs Remember me ô Lord with the fauour of thy people and visit me with thy saluation that I may see the felicitie of thy chosen and reioyce in the Ioy of thy people and glory with thine inheritance Especially wee should labour to make our calling and election sure for then we shall be safe in as much as thereby an entrance is ministred vnto vs into the kingdome of Iesus Christ. Now if any shall aske who they are that may be sure of their election I answere First with the Apostle Paul They that receiue the Gospell in power and much assurance with ioy in the holy Ghost though it should be with much affliction And with the Apostle Peter such as to whom God hath giuen precious promises and such as flie the corruptions of the world through lust that ioyne vertue with their faith and knowledge and temperance and patience and godlinesse and brotherly kindnesse and loue Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God euen to set vp the Lord and to feare him and walke in his waies and particularly by the Apostles direction to be very carefull of these holy graces that follow Thus of the first motiue Holie They are holy diuers waies For they are holy first in the head 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope of that consummate are holines in heauen 6. In their calling so they are Saints by calling 7. As they are Temples of the holy Ghost But the holinesse of sanctification is heere meant and so they are holy by inchoation Holinesse is essentiall to a childe of God Gods elect are holy this is euery where proued in Scripture I will not stand vpon it only for instruction let vs from hence obserue That if euer we would haue comfort of our election we must labour to be holy and that both in bodie and in spirit we see they are here ioyned and we must not separate them But may some one say seeing no man is without his thousands of sinnes and infirmities what must wee doe that wee may haue comfort that we are holy in Gods account being so many waies faultie in our natures and actions For answere hereunto wee must know that there be foure things which if a man do attaine vnto though he hath otherwise many infirmities yet he is holy in Gods account yea in the holinesse of sanctification The first is this if a man can so farre forth subdue his corruptions that sinne raignes not in him so long as it is in him but as a rebell it doth not frustrate his comfort in his sanctification 2. If a mans praiers desires and indeuors be to respect all Gods commandements as well as one Iustice as well as Piety holy times as well as holy things inward obedience as well as outward secret obedience as well as open auoyding lesser sinnes as well as greater 3. If a man bee sincere in the vse of the meanes that make a man holy preparing his heart to seeke God in them esteeme them as his appointed food mourning for want of successe desired endeauouring to profit by euery ordinance of God and that at all times as well as sometimes at home as well as at Church Lastly if a man can finde comfort in the pardon of his sinnes hee needs not doubt of his acceptation to be holy Beloued In this word is lodged the third Motiue which is taken for Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would find full incouragement to all grace and duty now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excells As first if God loue them it is with a free loue he stands not vpon thy desert or worthinesse Againe he loues first p he loues before he be loued he loued vs when wee hated him he chose vs when we did not choose him 3. Gods loue is wonderfull tender which will appeare if we consider that he is not onely gratious but mercifull slow to anger of much kindnesse and repenteth him of the euill 4. Gods loue is naturall not forced and therfore he is said to quiet himselfe in his loue and himselfe loueth mercy Lastly his loue is an euerlasting loue where hee loueth he loueth to the end And therefore we should labour to know the loue of God to our selues euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse as heere it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest They shall bee blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand But especially it should harten vs against the scornes of the world and the hate of wicked men if God loue vs it mattereth not greatly who hate vs And in speciall the meditation of this loue of God should teach vs to tyre our selues with these worthy graces as so many ornaments for thus should the beloued of God bee decked And doth the Lord loue vs and shall not wee striue to shew our loue to him againe Euen by louing his word glory children presence and commandements Lastly we may heere learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should be with vs first we should choose for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the
owne soules assures vs of forgiuenesse of sinnes makes the heart cheerefull and stedfast It shewes vs life righteousnesse and glory and we shall reape after the measure of mercies both in this life and at the last day Onely in shewing mercy wee must looke to diuers rules it must bee holy mercy not foolish pitty as Magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse Magistrates vnder the pretence of mercy they spare the punishment of drunkennesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer goe to heauen they are guilty of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercy vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement 2. Thy mercy must bee speedy mercy thou must not say go and come againe to morrow if thou canst do it now 3. It must be of goods well gotten God hates robbery for burnt offering 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2 The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnesse that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dewe it is quickly dried vp But the world is full of vsury and cruelty and oppression the world hath almost as many wild beasts and monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernours also Oh the bloud-guiltines of many monsters rather then ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speake of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth Oh what summes of money are spent vpon haukes hounds cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them and the Lord takes the wrong as done vnto himselfe their cry shall not bee heard nor their fasting nor sacrifice accepted and God will spoile their soules and iudgement mercilesse shall be to them that shew no mercy Thirdly this doctrine is exceeding comfortable too for heere is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needs be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy Thus of mercy Kindness The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert and kindnesse is one of the things wee should approoue our selues by Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberality and preuents 6. It loues brotherly fellowship The vse may bee both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing since religion requires curtesie as well as piety wee should labour to bee vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad alike no nor of all good alike in the measure of manifestation nor hath it an opennes in vnaduised communicating of secrets to all nor a lightnesse of familiarity in contracting an inward friendship without due respect of the disposition and conuersation of the parties Thus of kindnesse Humblenesse of mind I shall not need to shew that humility or this humblenesse of mind is required For it is plaine in the text but rather I would consider what it is and then make vse of it And first I consider of it negatiuely by shewing what it is not It is not sillinesse arising out of the ignorance of a mans place or gifts nor is it any carelesse disregard of a mans selfe nor euery abasing of a mans selfe for wicked men to compasse their ends can humble themselues to hell p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body thus it was no humility to forbeare touching tasting handling or vpon pretence of vnworthinesse to imploy the Kings sonne to bring in mediation of Angells or Saints as inferiours in the court Nor is it complementall curtesie for we see that may be in greater exactnesse in men and yet monstrous pride and malice bee lodged in mens hearts Nor is it any counterfet submissiuenesse as when some men scorne to refuse offices and yet fret afterward when they go without them or else refuse of purpose to be the more importuned Nor is it humblenesse of mind to be with fretting complaining
neglect of fellowship in the Gospell in many places and all those euill fruits that arise from the want of the exercise of this grace such as are suspitions blind censures c. And thus of loue Verse 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be thankefull In this Verse he exhorts vnto the two last vertues Peace and thankefulnesse In the exhortation to peace there is the duety and the reason The duety in these words let the peace of God rule in your hearts where I consider the nature of the vertue peace the author of it God the power of it let it rule the seat or subiect of it in your hearts the reason of it is double first from their vocation to the which ye are called Secondly from their mutuall relation as members of one body Peace Peace is threefold internall externall and eternall Internall peace is the tranquillity of the mind and conscience in God satisfied in the sence of his goodnesse Externall peace is the quiet and concord in our outward estate and carriage Eternall is the blessed rest of the Saints in heauen the last is not heere meant Of God Peace is said to bee of God in diuers respects 1. Because our peace should be such as may stand with the glory of God so wee should seeke the truth and peace 2. It may be said to be of God because he commandeth it 3. Because he giueth it he is the author of it hence peace is saide to be a fruit of the spirit and God is said to be the God of peace In this last sence I thinke it is meant heere Let it rule The originall word is a terme borrowed from running at race and it imports Let peace be the Iudge let it sit and ouer-see and moderate all the affections of the heart seeing we are in a continuall strife whereas our affections would carry vs to contentions discords brawlings grudges and diuisions c. Let the victory be in the power of peace Let peace giue the applause and finally determine the matter Thus of the explication of the sence of the words Now all these words may be first vnderstood of internall peace with God and then God may bee said to be the author of it in diuers respects 1 It may be said to be of God because he sent his sonne to merit it Hence Christ is said to be our peace Prince of peace Lord of peace Secondly because he sends his messengers to proclaime it and inuite men to it Thirdly because he sends his spirit to worke it Now this peace of God is said to rule 1. When it ouerswayes doubts and tentations establishing the heart in the confidence of the assurance of Gods loue in Christ which is when a man can say as the Apostle did I am perswaded neither principalities nor powers neither heights nor depths things present nor things to come shall euer be able to separate vs from the loue of God which is in Christ Iesus Catharinus a very Papist could gather certainty out of this place 2. When in our carriage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences 3. When in aduersity we can deny our selues and rather choose to suffer affliction then forgoe the peace of Christ in our hearts Now when the holy Ghost ads in your harts it implies that true peace with God will encounter both presumption and hypocrisie and diffidence Presumption for it will rule in our hearts it will not abide hardnesse of hear◠and the spirituall slumber It will not rest till there bee affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not 〈◊〉 onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Diffidence and so these words excellently encounter a feare in weake Christians Oh I shall loose my peace and that rest I haue now this is answered heere thy peace is in thine heart and therefore who can take it from thee it is not like thy money and credit c. for these may be taken away But peace can no man nor Deuill take away without thine owne consent it is in a Chest where no hands can come but Gods and thine owne The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God not onely that most men wretchedly procrastinate through the hardnesse of their hearts refuse peace in the season when God offers peace and beseecheth them to be reconciled but also for that the most men conforme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets and is too common a fault of many ministers to cry peace peace when there is no peace by reason of the sinnes men liue in without repentance The holy ghost in many places complaines that such is the state of the most men that they haue not knowne the waies of peace And the day of Iudgement shall finde many that cry peace and safety while they are ready suddenly to perish Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine So may not wee say what peace can there be vnto men though the world struggle and gainesay so long as lippe-seruice swearing prophanation of the Sabbath bloud drunkennesse whoredome contempt of the word c. do so much abound without amendment Secondly hence wee may learne by all meanes to seeke the peace of God into our hearts And to this end we must be Gods people and get an humble and contrite heart and soundly labour our iustification by faith wee must be good and true in our hearts and worke righteousnesse and study the Scriptures waiting vpon the word preached Thirdly it may serue for comfort to all Gods seruants that seeke true peace the Lord would haue them to haue peace and to haue plenty of it that it may rule in them Oh but I haue many and great afflictions in the world Solu What though in Christ thou maist haue peace Oh but I cannot see which way I should haue any peace Sol. He will create peace Oh but the Diuell is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly Oh but the peace we haue neither is nor heere will be perfect Sol. Peace shall come Oh but I am afraide least my peace with God breake and so hould not Sol. The mountaines may fall but Gods couenant of peace shall not fall Thus of internall peace externall peace followes And it is eyther domesticall or Ecclesiasticall or polliticall Peace should rule our houses and shew it selfe by
freedome from bitternesse and chiding and brawling and absurd peeuish passions And for Church peace to write a word or two of that it is not onely a rest from persecution but also from discords within this is a maruellous blessing This peace hath not in it a confusion of al sorts of men ioyned together in one vniuersall amity though they be neuer so wicked For Christ came not to send such peace and the word is a fanne that will make a diuision The world will hate and darknesse will not mixe with light the children of the prophets will be as signes and wonders euen in Israell But this peace is a holy amity and heauenly concord in the true members of the mysticall body both in consent and doctrine This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church this is to bee sought and praied for of euery Christian but especially it should be the care of Church-gouernours And certainely there would bee more peace if they would more and more loue goodnesse and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe mint and cummin as not neglect the waightier things of the law especially if they would more disgrace flatterers and slanderers that imploy their whole might to make the breach worse Politicall peace either priuate and so it is a rest from suites and quarrels Or publike and so it is a rest from warres and rebellions and tumults But I thinke by externall peace heere is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our carriage Now God is said to be the author of it in that it is his gift and speciall prouidence to worke it amongst men and it is said to rule when wee can preferre publike peace before our priuate respects And when we can seeke it and not stay till it be sought of vs and when wee can forbeare and forgiue notwithstanding any inequality Now this peace may bee said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuy rage malice desire of reuenge c. men would easily agree in life bind the heart to the good abearing and the hands will bind themselues The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace but with all falshood and sinne nourish debate and vaine contentions as also it may informe and inflame men to desire peace to seeke it yea to follow after it But that men might attaine peace they must haue salt in themselues that is by mortification season tame and purge their owne hearts yea they must vse the salt of discretion and to that end pray God to make them wise in their conuersation yet men must euer remember so to seeke peace as to retaine truth too peace without holinesse is but prophane rest Thus of the duty the reasons follow To the which ye are called Wee are called to peace not onely by men who by their lawes require peace but chiefly by God and that two waies First in the generall precepts of the wordes which are set downe in diuers places Secondly in speciall manner in the word of reconciliation that word that conuerts vs and reconciles vs doth at the very first shew vs the very necessity and worth of peace as the sense of our neede of Gods mercy makes vs mercifull to men so the sense of our neede of Peace with God makes vs peaceable with men This confutes their folly that say forwardnesse in religion makes men turbulent most wretchedly doe prophane men sinne against Gods people in that aspersion For they are called to peace and are the most peaceable people in the world But let all that feare God euen shew the fruit of their holy calling by approuing themselues to belouers of peace In one body The second reason is taken from their mutuall relation amongst themselues they are members of one body and as it is vnnaturall and vnseemely to see a man teare his owne flesh so is it most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complaining and wrangling one with another and wee should hence learne to speake all one thing and haue all one faith and one heart and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter Thus of Peace Thankefulnesse followes And be yee thankefull Thankefulnesse is either to God or men T' is the latter here is meant Thankfulnesse to men must be considered in it selfe and in the amiable performance of it for the word is by some rendred amiable And it may bee it notes but the right manner of affecting in giuing or receiuing thankes This thankefulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby wee indeauour indeed to recompence good for good Thankefulnesse is sometimes in desire sometimes in deed it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankefulnesse may be due not onely to godly men but also to wicked men yea such as turne to be our enemies we should watch to the opportunities of doing them good though they be euill Now the Amiablenesse required is either in him that must performe thankefulnesse or in him that must receiue it In performing thankefulnesse wee must obserue these rules First it must be wholly 2. It must be in all places 3. It must bee without flatterie or in sinuation to begge new fauours 4. It must bee without the fauouring of the vices of others In receiuing thankes there are these three rules 1 That he intend not to bring into bondage by shewing of kindenesse for so to receiue kindnesse were to lose a man liberty 2 That out of pride he waxe not conceited by complaining of vnthankfulnesse for the meere want of manner or measure he expects where he might see it comes not of ingratitude or a will not to giue thankes but meerely out of naturall defect or want of skill or will to complement it 3 That he water what he hath sowed that is labour to keepe kindnesse a foot by nourishing it at fit occasions and opportunities of doing good Vers. 16 Let the word of Christ dwell in you Richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and Spirituall songs singing with grace in your hearts to the Lord. Hitherto of the speciall rules of holy conuersing with men The generall rules follow Verse 16.17 and they concerne 1 The meanes of holy lfe Vers. 16. viz. the word 2 The end of holy life Vers. 17. viz. the glory of Christ. The 16. Verse conceiues an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The Word
away from me all ye wicked for I seeke Gods statutes 3. We must striue to take away the lettes of the practise of what we do know this Dauid calls the lifting vp of his hands to Gods law 4. Wee must exercise our selues in the word day and night in reading hearing meditating conference propounding of doubts and comparing of places and all times by all waies turning our selues into all formes to gaine knowledge 5. We should by praier beseech God to doe two things for vs first to giue vs the spirit of reuelation secondly to giue vs larger hearts 6. We must be thankfull for what knowledge we do get by the meanes Quest. 2. But how may we know whether the word doe dwell plenteously in vs Ans. It may bee tried and discouered seuen waies 1. By our growth in true humility and meekenesse 2. By the confirmation of the testimony of Iesus in our hearts 3. By the measure of our growth in the loue of God and his people yea and thus we may try our declining in the vigor of knowledge for knowledge had in aboundance may be blasted and grow singularly dull and feeble for as our affections to the meanes and to Gods children is so is the vigor of our knowledge he must not say he knowes God that hates his brother yea and so will it serue for triall to euery one in the degrees of ascending or declination euen in Gods children 4. By the desires and secret muses of our hearts for then we grow in knowledge and haue store of it when we can say as Dauid doth I haue remembred thy name O Lord in the night And as the Church saith the desires of our soules is to thy name and to the remembrance of thee and our spirits within vs seeke after thee 5. By our confidence in it a man that hath gotten a great deale of wealth mony or lands enlargeth his heart to a great confidence in it So a Christian hath gotten a great deale of sauing knowledge when he is able to make it his portion in all estates whatsoeuer befals him it shews men haue but a little of the word in them when euery crosse can dissolue their rest and confidence 6. By our measure of liberty from the power and bondage of speciall corruptions 7. By our abilitie in admonishing they are full of goodnesse and knowledge that are able to admonish Richly 4. In that the word must dwell in vs richly it may serue 1. for reproofe and that two waies First of mens worldlinesse that thinke any other riches would serue the turne but to be rich in God they neuer desire it but all in vaine as the Parable shews Luke 12. Secondly of mens hypocrisie they say are rich when they are not Reuel 3.18 Secondly for instruction therefore let heauen suffer violence a Christian should be no more a weary of his paines in seeking this riches of the word then carnall men are of their worldly profits yea we should pray God so to quicken vs that we may keep his testimonies as we would keepe treasure Lastly in that he ads in all wisedome it should teach vs first to pray to God with Dauid that he would teach vs good iudgement and knowledge and secondly to make conscience as to get vnderstanding of the word so to vse wisdome and discretion both in the bettering of our knowledge and in practise the same Scripture that binds vs to a plentifull vse of the word binds vs to a wise vse of it Thus of the second thing viz. the intertainment we must giue to the word The end or vse the word should be put to followes Teaching and admonishing your selues or one another viz. your fellow members and partakers with you of the same promises and hope These words may be referred either to the generall exhortation before or to the particular charge concerning Psalmes or Himnes afterwards I principally consider them as referred to the generall exhortation before and so I note that though there be many good effects of the word or many vses it should be put to yet Teaching about things not knowne and admonishing about things known and not practised are chiefe Ob. It seemes this place fauours the opinion of such as hould that Christian neighbours met together vpon the Lords day or at other times when there is no publike exercise may labour to edifie themselues by instructing one another out of the word priuately Ans. It is not vnlawfull so to doe and this place doth approue of it so as they keepe themselues within their bounds viz. that the matter taught bee not against Piety the true peace of Sion and that the manner bee plaine and familiar as family instruction should be by keeping a foote publike doctrine by conference propounding of doubts or instructing of the ignorant out of such places as they doe vndoubtedly vnderstand Concerning teaching we must know that God doth teach by his spirit by his rod and by his word so heere but that which wee are heere to note is that the word is to be vsed by euery Christian euen for instruction this is the end why the Law was giuen a wise man hauing gotten knowledge into his head must by his lippes spread it abroad Qu. But whom must wee teach Ans. Principally our selues so as wee consider our owne waies to turne our feet into Gods testimonies yet also we are to teach one another when we spy our brethren to be ignorant so should not onely ministers doe but maisters of families and euery Christian in conuersing with others Admonishing Man is admonished 1. by the rebukes of the Law 2. by the example of Scripture 3. by the spirit of God 4. by the conscience in wicked men many times 5. men are rebuked by their owne wordes 6. by the words of other men especially as admonition is grounded on the wordes of God So heere Concerning admonition I propound foure things 1. who may admonish 2. who are to be admonished 3. how 4. the vses Quest. 1. Who may admonish Ans. Ministers may Parents may yea men ought â—ot to reiect the admonitions of their wiues nay which is more they may not despise the iudgement of their seruants Quest. 2. Who are to be admonished Ans. I consider it 1. Negatiuely not 1. They that sinne against the holy Ghost 2. Hereticall men after once or twice warning Tit. 3.10 3. Not stubborne wilfull scornefull prophane persons Not dogges and swine Math. 7. Not the scorner Prou. 9.8 4. If it be about wrongs and abuses offered to vs eyther by hypocriticall Friends or open enemies it is a godly mans part at some times and in some places to be deafe and dumbe as if they vnderstood not or as men in whose mouthes are no reproofe Psal. 38.14 2 Affirmatiuely in generall euery man Act. 20.31
In particular I instance onely in some sorts of men we must admonish vnruly professors besides ordinary wicked men that appeare not to bee scorners not onely may but ought to be admonished that the light may manifest their workes that they may become sounder in the faith and though this be not amongst men for the time any whit pleasing yet the blessing of goodnesse shall come vpon them whilest they that flatter men in their sinnes and say to the wicked thou art righteous shall be cursed and hated of the multitude Yea none are so wise and godlie but they may be admonished such as are full of goodnesse and knowledge able to admonish others but it should be our most vsuall and principall labour to admonish our owne soules and reproue our waies in Gods sight for it is a speciall way by which a wise man may bee profitable to himselfe Quest 3 What rules are to be obserued in admonition Answ In admonition we must consider First how to performe it Secondly how to receiue it In performing admonition wee must especially looke to two things First that the ground of admonition be out of the word of God beeing the words of Christ not our owne words to this end we should store our selues and hold fast the faithfull word according to doctrine First wee should bee constantly stored with grounds out of the word both for matters of opinion and against the corruptions of mans life and for performance of holy duties that as we haue occasion we may rebuke c. Secondly we must see that the maner of admonition be right Admomonition is to be performed First with Inocency we must not be faulty our selues or if we haue beene we must plainely acknowledge it before we admonish Secondly with discretion which must be shewed in 3. things First that wee bee sure that they haue offended not led to it by suspition of our owne harts or by hearesay or by outward appearance not iudge by the hearing of our eares and sight of our eies Secondly that if we know it to be an offence wee must consider whether it be not of the number of those offences a wise man must hold his glory to passe by Thirdly that it be done seasonably with loue admonishing as a brother Fourthly with meekenesse Fiftly with secresie Sixthly with plainenesse spare no words to satisfie them Seuenthly with compassion and tendernesse Eighthly with perseuerance we must not be wearie and discouraged but accomplish it Ninthly with all authority that neither our selues nor Gods ordinances be despised In receiuing admonition we must looke to foure things wee must receiue admonition First with loue and holy estimation Secondly with all humilitie readily inclined to suspect our selues knowing that we haue cause to say and thinke of our selues as that worthy man did I am more foolish then any man and haue not the vnderstanding of a man in me c. Thirdly with subiection and direct acknowledgement giuing glorie to God Fourthly with reformation else all is in vaine The vses are first to teach vs therefore to stirre vp our selues to performe this mercy in admonishing for a wise man euen Salomons wise man that is a religious wise man may learne wisdome by it Yea it is as a golden earing to the wise and obedient eare And he that rebuketh shall find more fauour at the length then he that flattereth with his tongue Men are said to be pulled out of the fire by admonition Secondly we must take heede of sinning against admonition Now men sinne against admonition three waies First in not performing it this hath very ill effects such as these not admonishing breedes dwelling suspitions suspitions breed a very habit of misinterpretation misinterpretation begets a loathnes to come vnto the light to shew the reasons of dislike this loathnesse begets a very separation in heart seperation begets a decay of Loue to the meanes decay of respect to the meanes begets a decay of zeale and gifts and from hence there is a high way to internall or externall Apostacie or some great iudgements of God Secondly in not performing it aright as when men make their wrath to fall vpon the fatherlesse or digge pits for their friends or when men respect Gods person and make the pretence of Gods cause glory name c. to be the colour for the venting of their owne particular enuy and dislike or when men neuer haue done but grow impudent and reproach men ten times and are not ashamed To conclude when men faile in the manner before described want innocency discretion meekenesse loue c. Thirdly in not receiuing admonition and thus men faile diuersly when men shift excuse denie extenuate c. and yet in heart bee conuinced or when men fall into passion or grudging or traducing afterwards or when men would faine make the admonisher to sinne in the word and lay snares for him that rebukes But there are some are worse then any of these for they are such as none dares declare their way vnto their face Men dare not they are so passionate and haughty but God will lay them in the slimy valley where are many already like them and innumerable more shall come after them Many are the ill effects of resisting admonition It is a signe of a scorner and that men are out of the way it brings temporall iudgements and shame vpon them men may also come to that horrible condition by resisting admonition that they beeing peruerted shall goe about damned of their owne soules Thus of the generall exhortation The speciall exhortation concernes one part of the word and that is the Psalmes Which are heere to be considered 1 In respect of matter Psalmes Hymnes and Spirituall songs 2 In respect of the manner singing with grace in your hearts to the Lord. The matter is heere three waies to be considered First in the ground foundation or authoritie of the Psalmes we vse viz. they must bee the word of Christ that is contained in the Scriptures Secondly in the kindes of Psalmes there are many sort of Psalmes in Scripture The Psalmes of Moses Dauid Salomon and other Prophets but all are heere referred to three heades they are either Psalmes specially so called or Hymnes or Songs great adoe there is among Interpreters to find a difference in these some would haue Psalmes to be the songs of men and Hymnes of Angels some thinke they differ especially in the manner of Musicke Some are sung by voice some plaid vpon instruments but the plausiblest opinion is not to distinguish them by the persons that vse them or by the kinde of musicke but by the matter and so they say Psalmes containe exhortation to manners or holy life Hymnes containe praises to God in the commemoration of his benefits Songs containe doctrine of the
chiefe good or mans eternall felicitie But I thinke there needs not any curious distinction it may suffice vs that there is varietie of Psalmes in Scripture and God allowes vs the vse of euery kinde Thirdly the property of the Psalmes they are Spirituall both because they are indited by the spirit and because they make vs more spirituall in the due vse of them From hence then we may learne these things 1 That singing of Psalmes is Gods ordinance binding all sorts of men Ephes. 6.19 Iam. 5.13 Psalm 66.1.2 92.1 135.3 a part of our goodnesse and a most comely thing 2 That a Christian should chiefely recreate himselfe in singing of Psalmes Iam. 5.13 God doth not allow vs other recreations to shoulder out this as the most doe 3 That we should sing Psalmes in our houses aswell as our Churches both for daily exercise Psalm 101.1.2 and when Christians meet together 1 Cor. 14.26 Ephes. 5.19 The manner followes there are foure things required of vs in singing of Psalmes First we should teach and admonish in the vse of them and that either our selues by considering the matter or others as the Ministers in appointing of Psalmes for the Congregation or the Master of the Family or when Christians meet there should be choise of such Psalmes as may instruct or comfort or rebuke according to the occasion there is edifying euen in appointing of Psalmes 1 Cor. 14.26 Secondly we must sing with grace this is diuersely interpreted some vnderstand it of the dexterity that should be vsed in singing to affect our selues or others some take it to be that inward comelinesse right order reuerence or delight of the heart in singing some would haue it signifie thankesgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing wee must sing with holy ioie with trust in Gods mercies with a holy commemoration of Gods benefits yea with the praier and desires of our hearts that our wordes in singing may bee acceptable Thirdly we must sing with our hearts not with our tongues onlie outwardly for ostentation to sing with our hearts is to sing with vnderstanding with sense and feeling Hence we are said to prepare our hearts before we sing and it is to bee obserued that Dauid bids his tongue awake noting that he obserued in men a lethargie not a hoarsnesse of voice but a slumber in heart when they vsed the voice Fourthly we must sing to the Lord that is both to Gods glorie and in sense of Gods presence and vpon a holy remembrance of Gods blessings This is to sing to his name The vse is first for instruction when we are merry to sing Psalmes yea to account this as heauenly melody a precious perfume for our Chambers a holy homage to God the calues of our lipes yea we should resolue against all the prophane contempt of the world to praise God thus while we liue and to this ende wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes aswell as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming etc. in singing of carolles ballads filthy rimes c. all which delights are so farre from being spirituall that they make our hearts farre more fleshly and carnall yea it reproues the best of vs for want of the right manner in the vse of singing in all the foure things beefore which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse Vers. 17 And whatsoeuer yee shall doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him This Verse containes the 2. generall rule to be obserued in our conuersation and it is an exhortation to the minding of the right end in all our actions in the former verse he tooke order for the meanes of holy life heere hee takes order for the end of it d In generall vnto the goodnesse of the action a good end is essentially required for though a good intention make not the action good yet without a good intention the action cannot bee accepted as good in Gods sight It is a good thing to heare and follow Christ but not good in the Capernaits that follow for the loaues Or in the Pharisees that heare to carpe or carrie tales and informe against him It is a good action to vse our knowledge but ceaseth to be good in vs when it puffeth vp and is done for vaine ostentation It is good to receiue the Sacraments but yet Circumcision was not good either as the sonnes of Iacob required it nor as the King and his Sonnes receiued it Workes of holy and religious seruices are good but when men come to Church on the Sabbaths to make amends for their sinnes on the weeke daies it ceaseth to be good to them It is good to honour Gods Ministers but where men honor them either to keepe their own credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable such honour is not good Works of mercie are good but being done for praise of men or to merit by them they come vnder a negatiue precept giue not your Almes It is good to forbeare on another but not good in such men as forbeare onely for want of power or oportunity to reuenge and therefore we should informe our selues better and as we would haue God to accept or blesse vs to get Gods ende to our actions Thus of the generall In this verse the end of well-doing is two waies considered First as it is the end of intention that is that we should propound and aime at as the motiue and marke of our indeauours and that is ordered and required in these wordes Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of consummation 1. 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 ende of intention is the glory of God in Christ the ende of consummation is the giuing of thankes when wee haue done our indeauours 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 tyed 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 Heere foure things are required of vs. 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 to doe Gods worke we bee first sure of Christs reward
this is to bee shodde with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authority 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 dost 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 begunne with praier Fourthly and principally that all bee done to the glorie of God in Christ this should be the scope of all our actions all should breath 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 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 that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words of words of deceit of the words that come from or tend to the strange woman filthy words yea take heed of high words for high talke or the lippes of excellency becomes not a foole for euill wordes greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules Secondly it should teach vs to indeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemency words of wisedome words of sobriety and truth words of righteousnesse wholesom words words of eternall life and to this end we should obserue 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 tenne words the ignorance of Gods tenne lawes causeth that men know not how they offend in their tongues but in the tenne words of God is an absolute patern 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 our speech is purified and God much glorified by often confession and prayer this is to speake a pure language 4 Our eare must seeke learning we must be swift to heare and slow to speake and bee contented to bee 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 lippes and pray God to open them Or deedes d God will haue deeds as well as words our hands must bee bound to good behauiour 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 works till they be finished and accomplished Whatsoeuer this worde is a note eyther of vniuersality 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 vniuersality d We are bound to glorifie God not onely 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 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 filthy 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 worde 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 do their owne worke by keeping shoppe or trauelling on the Sabbath that neuer sticke 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 worde and deede as they are to euery good Woorke reprobate 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 begunne to make Conscience of their waies and to loue the worde they that make a profession of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much greeues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glory should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Eph. 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thanks to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if hee should say bee carefull in all
the Lord. In these words the Wiues dutie is first laid downe Wiues submit to your husbands Secondly It is is enlarged or confirmed First by a reason It is comely Secondly by a limitation in the Lord. In laying down the duty I consider First who are charged Wiues Secondly with what be subiect Thirdly to whom to your Husbands Wiues Doctrine All wiues generally and indefinitly are tied to a holy order of subiection to their husbands without distinction of yeares the elder women and the yonger Tit. 2.8 and without distinction of estate poore mens wiues must be subiect aswell as Citizens wiues or Gentiles a great fault in the baser sort Their houses in respect of rudenesse are as void of righteousnesse as they are of riches Great mens wiues also must be subiect Pharaohs daughter and Vashti the Empresse yea though there be inequality of meanes as if the wife were a Lady and the Husband but a meaner man yet shee must be subiect and he not waite vpon her Vse 1. For comfort of wiues nothing is required of one but what is required of all 2. Of Husbands in respect no meanes of estate or alteration in their condition can loose them their honour in the subiection of their wiues And thirdly euery woman should learne to doe her dutie seeing all are bound to it Be subiect Heere I consider 1. What is required viz. be subiect 2. In what manner it is required that is in the indefinite propounding of it without exception of time or place c. In the first I consider first that it is secondly I answer a question thirdly what it is 1. That subiection in women is required without dispensation by God as his ordinance is plaine by these Scriptures Genes 3.19 Ephes. 5.24 Titus 3.5 1. Pet. 3.1 2 The Question is why the Apostle onely propounds heere the wiues subiection without mentioning any other duty Ans. I might say it is the wisedome of God to scatter directions and comforts that wee may not finde them all in one place to stirre vs vp to the more diligence in study of the Scriptures and with great good successe many times for while they are seeking to learn to be good wiues they meet also with those directions that make them good women too God many times when we seek one blessing causeth vs to find many 2. I may say that it is the wisedome of God to Epitomize and draw things into a short summe that we may be more familiarly acquainted with his will Thus when he would propound his eternall rules of all righteousnesse in the Law hee chooseth to giue them in ten words that men might grow to bee as familiarly acquainted with them as with any ordinary matter that they might alwaies haue them before their eyes and bind them to the fringe of their garments so God giues women their duties in one word that it might be engrauen in their hearts and sowed downe before their eies in capitall letters vpon their cushions be subiect should neuer be out of their minds 3. Because of the necessity of it if God may not haue this duty he will not accept of the rest though they be faire rich wise prouident diligent c. yet if they be not subiect they are not regarded of God 4. Because women most faile in this the speciall duety of the husband is loue and of the wife subiection the man most failes in loue and the woman in subiection 3 I consider what this subiection is and heere first what it is secondly what it is not thirdly the meanes that women are to vse that they may bee subiect For the first in the right discharge of their subiection wiues are tied to fiue things first honour secondly faithfulnesse thirdly feare fourthly labor fifthly submission To be subiect is first to honour them to be faithfull to feare them to bee diligent in labour for them and the family and to submit to them 1 They must honour their husbands as their superiour and heads 1. Cor. 11.3 and this they must do first by giuing reuerent titles to them 1. Pet. 3.6 2 By striuing to resemble the very properties and praise worthy qualities of the husband she should be his image or his glory And thus also in his absence shee should resemble his authority ouer the family women should choose such husbands as they would not onely liue with and loue but such as they would liue by euen such as they would set before them as patternes of their natures and liues 3 By liuing without suspition making the best interpretation of their doubtfull actions Micholl is made a president of contempt and suspition when she so sinfully taunts and misinterprets Dauids dancing before the arke in presence of the maides of Israell 4 By leauing to him the secrets of his publike imployment and keeping her to her owne measure in caring for domesticall matters shee may not be of an inquisitiue humor to lay a necessitie vpon the husband to reueale to her all occurrents especially when the husband is either Magistrate or minister 5 By yeelding him due beneuolence 1. Cor. 7.3 she may not without calling or consent refuse her husbands bed 6 By striuing to aduance her husbands credit she must not shame her husband Pro. 12.4 wiues shame their husbands 1. When their feete will not keepe in their owne house Prou. 7.11 2. When they blaze abroad his infirmities 3. When they neglect the care of his children eyther for manners apparrell or imployment Tit. 3.5 4. By liuing in any scandalous sinne as when they be false accusers giuen to much wine intemperate c. Tit. 2.3 or busie-bodies 1. Tim. 5.13.14 The second part of subiection is faithfulnesse they must shew all faithfulnesse 1. In respect of the marriage bed Prou. 2.17 2. In respect of expence â—he must not be wastfull for this is to pull downe the house with her owne hands and euer the more secretly the more sinfully Prou. 14.1 shee should saue and not spend without consent 3. In respect of the businesse of the family she should be such as her husbands heart may trust in her it is a great sin in wiues when they must bee told not onely what to doe but when they are charged with the care of such and such things they must need to be continually told and yet be carelesse still 4. In the secrets of the familie not disclosing them to strangers but so taking notice of them as not to discouer them without the consent of the husband as the faults of Sion must not bee told at Gath. 5. In entertainement that none bee admitted that are suspected or disliked by the husband The third thing is feare Eph. 5.33 1. Pet. 3.1.2 They should shew the feare of their Husbands 1. By reuerent behauiour to him not rude audacious bould 2. By striuing to be inoffensiue auoiding or preuenting what might stirre him to anger or dislike or griefe 3. By giuing soft
all husbands they must be subiect to their husbands not the wise only but the foolish not the curteous onely but the froward not the rich onely but the poore also Thus of the laying downe of the duty It is amplified first by a reason it is comely secondly by a limitation in the Lord. As is comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The originall word is rendred three waies 1 As ye ought vt oportet and so it is a reason from Gods institution yee must doe it God indispensably requires it 2 As is meete vt conuenit it is meet especially two waies 1 God hath giuen power ouer all in the family but one and therefore great reason and equity ye be appointed subiect vnto him and it is not meet ye should rule so many if you will not obey one Againe ye are professours and haue giuen your names to Christ and therefore it is meet that you especiallie striue to be good wiues and better then any others least the word be euill spoken of 3 As is comely vt decet so it is heere translated The wiues comelinesse is not in beautie Prou. 11.22 and 31.30 nor in the gorgeousnesse of apparell 1. Pet. 3.3 But a wiues comelinesse is especially 1 In her wisedome Prou. 14.1 and that to be shewed in two things first in her skill to please her husband neither offending him with chiding words nor sullennesse puling or crying which is found to vexe some men more then words Secondlie in her skill to manage the businesses of the house both seasonablie discreetlie and with prouidence 2 In her meekenes it is exceeding comelie where the hid man of the heart is incorrupt with a meek and quiet spirit this is better then al apparel 1. Pet. 3.3.4 Thirdly Heere it is in her subiection for as it is an vncomely thing to see the body aboue the head so is it to see a wife that will rule and not be subiect to her husband And if the wife labour to adorne her selfe thus shee shall appeare comely to God 1 Pet. 3.4 to men in the gate Prou. 31.23.31 to her husband and children Prou. 31.28 Yea shee is an ornament to sincerity and holines it selfe Tit. 2.3 In the Lord 1. These words are expounded diuersly First in the Lord that is in the feare of God as vnto the Lord in obedience to his ordinance for Gods sake because God requires this at your hands In this sense it may serue for two vses First for terror to wicked wiues they must answer it before God he will auenge their not subiecting of themselues he will certainly account with them if they be whorish contentious idle carelesse or wastefull c. 2. It is a great comfort vnto a godly woman her subiection is in the Lord it is in Gods account euen as a sacrifice to him hee takes it as done to himselfe God honours her obedience in the Family as if it were pietie in the Temple and this may the more support them if their husbands bee vnkinde Secondly in the Lord that is so farre as they command in the Lord they must so loue their husbands as they cease not to loue God and so be subiect to them as they leaue not their subiection to God Their couenant with their husband no way inferres the breach of this couenant with God and thus it is principally heere meant Thus of the Wiues dutie The Husbands dutie followes in the 19. verse Husbands loue your Wiues and be not bitter vnto them Doctr In generall Husbands must be told their duties aswell as Wiues as they would haue them mend so they must mend themselues and as they would haue comfort by liuing with them so they must make conscience to practise their duty to them it is not the hauing of wiues or husbands that breedes contentment but the holy performance of duties mutually The duty of the Husband is propounded heere First by exhortation Husbands loue your Wiues Secondly by dehortation Be not bitter vnto them In the exhortation there is the persons exhorted Husbands the duty loue the persons to whom they owe it your Wiues Husbands This indefinite propounding of it shewes that all sorts of Husbands are bound to shew this dutie poore and rich learned and vnlearned yongue and old Loue Concerning the husbands dutie as it is heere expressed I consider sixe things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes. 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them study the whole Scriptures that while they seeke for directions to make them good husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts and haue it euer in their eies to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a married man Secondly spirituall loue as a Christian married man For the first the loue of the husband is to be shewed 4. waies 1 By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the Alehouse c. 2 By Chastitie and that first by auoiding vnfaithfulnesse to her bed not follow the strange woman This sinne of Whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prouer. 5.19 6.25 9. 17. Iob 31.7.8 c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3 By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the Family as she is fit for and faithfull in by giuing her imploiment according to her gifts Fourthly by not disgracing her before others but choosing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimony of her praises Prou. 31.28 4 By cheerishing her Ephes. 5.28 And this he performes
But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeied Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them nor besides God knowes what is good for thee and therefore hath caused them to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeied so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my vncle aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordechai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their Parents so they would bestow it vpon them Mat. 15. 2 This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set down in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the dutie the reason followes There are many reasons why they should obey 1 Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse no morsell to put into their mouthes and what can children render equiualent heereunto 2 Christ himselfe was obedient to his Parents Luk. 2.51 3 This is the purity and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Prou. 20.11 4 The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5 If thou obey not thy Parents thou maiest liue to bee requited by thy children 6 In the sixth of Ephes. 1.2.3.4 There are many reasons why children should obey First it is in the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and pietie to the Lord. Secondly this is right it is children iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the verie first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz in the second Table A fourth reason is children must obey for so it shall goe well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2 I say if God performe not this promise absolutely in the letter yet he performes this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is heere mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so heere is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is heere rendered to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but we must so serue as wee please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that hee frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Familie duties in as much as they will not onely please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea heere he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccle. 12.1 Psal. 148.12 There is Scripture for babes and yong men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ierobohams yong and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psalm 144.12 A happy thing when the yong men see visions as well as old men dreame dreames Ioel 2. Then doth the Church flourish when the Sonne marrieth the mother Isai. 62.5 Vse 1 This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes. 6.4 2 Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare Sermons reade the Scriptures seeke the company of such as feare God or Sanctifie Gods Sabbaths 4 This
God vpon the word Sacraments reading c. for pardon of sinne saluation of our soules euer stretching out our desires to all the opportunities and callings to praier 3 We must be instant in praier set all aside for praier wait vpon it for so the word is rendred to wait Act. 10.7 Vse Is first for reproofe of such wretched men as pray not at all Iob 21.14 Secondly for reproofe of such as make apostacie from the affections and practice of praier and this is a fault in carnall men that fall from temporarie 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 we 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 therefore 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 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 affection 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 ioies of Gods spirit or the great measure of them may be lost so as they shall neuer recouer the ioy of their saluation all their daies 3. This Doctrine may serue for incouragement 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 Obiect I haue much hardnesse of heart before I go to praier Sol. 1. So had Dauid in the entrance into many of his Psalmes yet he 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 neede to pray for praier is as a fire that melts the leaden hearts of men Obiect I want words when I come to pray Sol. 1. Go 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 2. Be more in the examination of thy heart and life by the law 3. The Spirit helps our infirmities when for words wee know not how to pray as we ought 4 The foundation of God remaineth sure and is sealed if thou but name the name of the Lord 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 Obiect But I doubt of audience Sol. 1. Consider Gods nature commandement promise his nature he is a God that heareth praiers his commandement for he 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 be 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. Onely 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 alowe not thine owne heart in wrath oâ— doubting for these and such like are great lets of Audience Obiect I haue praied long and often and yet I am not heard Sol. 1. God sometimes doth of purpose deferre to graunt that so hee might compell them to continue to pray 2. Consider the things thou praiest for whether they be such thingâ— as God will euer graunt For if we aske amisse or onely for fleshly things or to spend vpon their lusts God will neuer heare 3. God heares diuers waies 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 D. Watching is needfull vnto praier for explication whereof wee must know that watching is taken 2. waies either litterally or metaphorically Litterally 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 eies from sleepe and spending of the whole or part of the night in holy imploiments Thus the Church kept the night of the Passouer holy Exod. 12.42 Thus Christ watched Math. 14.23.25 Thus Paul 2. Cor. 11.23 Thus Dauid Psal. 139.18 And this watching vsed by Gods Children was either ordinarie or extraordinarie Ordinarie watching is nothing but a sober vse of sleepe in which we ought to be moderate aswell as in eating and drinking Extraordinarily Gods Children haue beene vsed to watch either vpon occasion of great Iudgements or for preparation to some great businesse Thus Christ would spend whole nights in praier thus hee watched before his passion Or when they haue lost the benefit of Christs presence Cant.
because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be heere retained In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinarie losses they cannot set vp againe they haue so often made shipwracke of time by misse spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue 1 That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the dew of heauen and the fruits of the earth Act. 14.17 so hee hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 fo◠the testification of our iustification 1. Tim. 2.6 for mercie and deliuerance and the helpe of Sion Psal. 102.13 and for saluation spirituall and eternall 2. Cor. 6.2 Finally there is a season both for man to doe good Psal. 1.3 and to receiue good Isa. 55.8 2 That this opportunitie is not obuious not ordinarie nor easie and euery where to be had Euery day in the yeare is not the Faire day nor euery day in the weeke the Market day 3 When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.18 Luk. 21.36 4 We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and wee must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly or in the superfluous feeding of nature either by food or sleepe or in ill companie or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or icies about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And heere is first a time of glory to come and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our daies of sinne wee shall haue daies of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings wee must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3 When wee haue bought time wee must be carefull to vse it well and heerein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1. Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so in expert in the word of righteousnesse Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercie both spirituall instructing comforting exhorting admonishing c. and corporall in feeding clothing visiting c. Generally our time should be spent in well doing Gal. 6.9 And as for time for worldly businesses we should obserue the Apostles rule They that haue wiues should be as they that haue none and they that weepe as though they wept not and they that reioice as though they reioiced not and they that buy as though they possessed not and they that vse the world as though they vsed it not for the fashion of the world goeth away 1. Cor. 7.29.30 The vse of all is for reproofe of the most of vs for some of vs sinne against the seasons and opportunities of Gods grace some against the very space of time Men transgresse against opportunitie two waies first by ignorance of the signes of the seasons Matth. 16.3 secondly by a wilfull neglect of the opportunitie of grace when we haue them There are many things might mooue vs to redeeme the time in this respect 1. We haue our times appointed and the bounds of our habitation assigned
of all sorts of people which is in other parts of the word of God distinctly expressed For 1 Tim. 4.13.15 Ministers must read the Scriptures and Deut. 17.19 it is required also of Kings and Magistrates also none are too good or too great to be imployed herein yoong men must studie in the word Psal. 119 10. so must women also Act. 17.12 Priscilla was ripe in the knowledge of the Scriptures able to instruct others Act. 18.27 what should I say euery good man must read the scriptures Psal. 1.2 The vse may be to stirre vs vp to doe it and to do it constantly for the same word of God that requires it to be done shewes it should be done frequently we must read all the daies of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal. 1.2 they read 4 times a day Nehem. 9.4 And the rather should we be excited to this daily reading of the word considering the profit comes therby it would exceedingly comfort vs Rom. 15.4 It would be a lanterne to our feet and a light vnto our pathes Psal. 119. The word is the sword of the spirit Eph. 6. and how can wee resist tentations with It is written if we read not what is written and without reading we can neuer be expert in the word of righteousnesse thereby we are made acquainted with the mysteries of the kingdome and come to vnderstand all the counsell of God it will teach vs the feare of the Lord and keepe that our hearts bee not lifted vp Deut. 17.19.20 Q. But what should be the reason that many get no more good by reading the word and cannot finde any great profit in their reading I answer diuersly 1 Some men are poysoned with the inclinations of Atheisme and securitie they come to the word to obserue it not to let the word obserue them 2 Many seeke not a blessing by prayer whereas it is certaine the flesh will not of it selfe sauor the things of the spirit 3 Men bring not an humble and meeke spirit whereas vnto the fruitfull meditation of the word a heart quiet and patient and a minde free from pride and passion is requisite Psal. 25.9 4 Men lay not downe their cares and lusts they haue marred their taste before they come they doe not empty their heads and separate themselues to seeke the wisdome of the word care or lust will choake the word 5 Men read not all Gods word nor doe they read constantly they will not waite daily at the gates of wisdome to read seldome or by starts and here and there will doe little good 6 One great cause of not profiting is the not seeking of the law at the Priests mouth that is want of conference and propounding of doubts 7 In many vnprofitablenesse is the scourge of vnthankfulnesse for the good they haue found in reading 8 In reading men doe not minde their owne way for if men did propose vnto themselues what sinne of their owne they might finde rebuked and what directions might bee collected out of that they read for their liues or did note how the word did offer comfort when they need it they could not but finde many excellent experiences of Gods prouidence and power in the word they could not liue in any sinne but either reading or hearing would discouer it nor could they goe long without some word of comfort when they needed it yea they might obserue how God in the word they read did counsell them too when they were in distresse therefore let him that readeth marke and read for himselfe Lastly the cause is in the most that their hearts are not turned to God and so the vaile is not taken away 2 Cor. 3.16 Cause to be read Obserue here 1 That it is not enough to read our selues but wee must cause others to read by exhorting incouraging commanding c. especially Parents and Ministers should see to it so should Magistrates also 2 From the coherence note that wee must cause others to read when wee haue read our selues It is vile hypocrisie for a Minister or Parent to vrge their children or seruants to read the Scriptures when they neglect reading themselues In the Church Here we haue a plaine proofe for reading of the Scriptures publikely in the Church we see it was anciently both required and practised adde for the further confirmation hereof these places Deut. 31.11.12 Neb. 8. Luk 4. Act. 13. And this may assure vs 1 That publike reading is no invention or ordinance of man 2 That the people of God haue found in all ages great need of this helpe and therefore they are miserably transported with humor that so vilifie or neglect this ordinance of God and it may bee iust with God that thou shouldst not profit by reading at home when thou carest not for reading in the Church Thus of the reading of the Epistle to the Colossians Epistle from Laodicea Here is a great adoe among Interpreters to finde out what Epistle this was 1 Theophylact thinkes it was the first epistle to Timothy which was written from Laodicea an other towne of that name not this Laodicea before mentioned 2 Some thinke Paul did write an Epistle to the Laodiceans which was Apocrypha and so Dionisius tells of a third epistle to the Corinthians Iacobus Stapulensis caused such an epistle to be printed but Catharinus could easily aâ—ouch that it was a bastard and counterfeit 3 Some thinke the Laodiceans wrote to the Apostle and propounded their doubts vnto which the Apostle hath answered in this epistle and therefore required that his answer might be compared with their doubts this is the most publike opinion But in the generall it shewes vs thus much that we must read other good bookes aswell as Scriptures Thus of the 16 verse Verse 17 And I say to Archippus take heed to the Ministry which thou hast receiued in the Lord that thou fulfill it These words concerne the Colossean preacher who is not onely saluted but exhorted This Archippus as it seemes was their Pastor ioyned with Epaphras who was now at Rome with Paul it is likely hee was growne negligent in teaching and carelesse and idle Many times it comes to passe that men that sometimes were painefull in their Ministry doe afterwards grow slacke and negligent 1 Sometimes from very discouragements from their people either because they profit not or because they weary their teachers with indignities and wrongs thus the very Prophets haue been sometimes so tyred that they could haue been almost willing neuer to speake more in the name of the Lord. 2 Sometimes this comes from the corruption of their owne natures they grow soone weary of Gods worke or else hauing taken more worke to do then they are sufficient for they grow to neglect all or else they are drawne away with the loue of the world or else forbeare of purpose to preach often lest they should be thought to be too precise or else to winne
applause they set out at first with such a strife to seeme eloquent and learned that they quickly spend their store and then rather then they will be obserued to want they will giue ouer preaching 3 Sometimes God himselfe for the wickednesse of their liues casts a barrennesse vpon their hearts and blasteth their gifts In this exhortation foure things may be noted 1 Who he is that is exhorted say to Archippus 2 The matter charged vpon him see to thy Ministry 3 The reason by which it is vrged thou hast receiued it of the Lord. 4 An explication of the matter charged by the extent of it to fulfill Say to Archippus Here I obserue 7 things 1 The Sinner must be told of his sinne Leuit. 19.17 2 Such as offend publikely must be told of it publikely 3 Ministers as well as others may be rebuked though some Clergie men are so sore and so proud that they may not be touched and many times it is a iust iudgment of God that no man should rebuke them that their sores might not be medicined but like vnsauorie sâ—lt they should be cast out of God No mans learning or greatnesse of place can so protect them but that they may be told of their faults it is too commonly knowne they can sinne aswell as others why then should they not be rebuked as well as others Doth Archippus need to be told the Lord be mercifull to the land and Church There be many Archippasses in the Church of England had need to be wakened with a loud trumpet of rebuke and to be told of their faults euen of their ignorance silence sloth pride couetousnesse simonie dissolutenesse ambition contempt of their brethren and soule murther of many kinds 4 The people may put their teachers in minde of their faults as they ought to incourage them in well doing so may they admonish them for what is euill Therefore Ministers should striue so to liue and so to teach as their people should not haue cause to finde fault 5 Ministers must bee told of their faults by their people with great reuerence and heedfulnesse and wisdome according to that direction Rebuke not an Elder but exhort him as a Father here they must say to Archippus not directly reprooue him 6 They must say it to him not say it of him Ministers ought not to be traduced behind their backs 7 He doth not threaten him if he doe not which implies hee hoped their exhortation would speed certainly t is a great praise to profit by admonition Take heed to thy Ministry This take heed hath in it three things 1 Consideration a weying and meditation of the greatnesse of the function of the dignitie of it and the dutie also with the accounts he must make to God and his high calling and the great price of soules c. 2 It notes diuers of the worthy qualities of a Minister as care attendance watchfulnesse aptnesse to teach and diuide the word aright discretion to giue euery one his portion diligence gentlenesse in not marring the doctrine with passion patience to indure the worke and labour of his ministry c. 3 It notes caution and so Ministers must take heed both of what is within them and what is without them they must take heed of their owne diuinations they must take heed of sloth and idlenesse they must take heed of the obiections of their owne flesh and the tentations of the Diuell without them they must take heed of the new errors that will daily rise they must take heed of the sinnes of the people with all the methods of Sathan in deuising committing or defending of sinne they must take heede of mens fancies and for persons they must take heed of hypocrites and open aduersaries domesticall vipers and forraine foes false brethren and profest Idolaters The Vse may be for great reproofe of our sleeping watchmen and blinde guides that take no heed to their ministeries Oh the woes that will fall vpon them who can recount the miseries that the bloud of soules will bring vpon them Which thou hast receiued in the Lord A Minister is said to receiue his ministrie in the Lord in diuers respects First Because it is Gods free grace that he is chosen to be a Minister Rom. 5.1 Secondly because he is inwardly called and qualified by God Thirdly because he receiued his outward authoritie though from men yet by the direction and warrant of Gods word Fourthly because he receiues it for the Lord that is to Gods glory and the furtherance of his kingdome ouer the misticall body of Christ. The Vse is threefold First the people should therefore learne to seeke their ministers of God Secondly Ministers should hence learne neither to bee proud nor idle not proud for they receiued their ministerie of God it was his gift not their deserts not idle for they are to doe Gods worke Thirdly Ministers may hence gather their owne safety notwithstanding the oppositions of the world that God that called them will perfect them To fulfill it Ministers are said to fulfill their ministeries two waies 1 By constancie holding out in it to the end to fulfill it is to go on and not looke backe when they are at plow 2 By faithfull performance of it with a due respect of all the charge they haue receiued of God thus to fulfill it is to shew the people all the counsell of God it is to rebuke all sorts of sinnes and sinners it is faithfully to do euery kinde of worke that belongs to their ministerie whether publike or priuate Vers. 18 The salutation by the hand of me Paul remember my bondes grace be with you Amen There are 3 things in this Verse a signe a request a vowe or wish The salutation by the hand of me Paul To write with his owne hand hee calls the token in euery Epistle 2. Thess. 3.17 Here two things may be noted 1 The great care that anciently hath beene to prouide that none but the true writings of the Apostles should be receiued of the Church it should cause vs so much the more gladly to receiue and read these Apostolicall writings 2 It implies that euen in the times of the Apostles Sathan raised vp wicked men who endeauoured to counterfeit bookes and writings and to father them vpon the Apostles themselues or other eminent and worthy men this continued successiuely as a most diuellish practice in diuers ages after Remember my bondes The obseruations are 1 Gods children haue beene in bondes 2 It is profitable to remember the troubles and afflictions of Gods children and to meditate of them for 1 it may serue to confirme vs when wee finde like hatred from the world 2 It is an alarum to preparation and the harnessing of our selues against the fight of affliction when one part of the host of God is smitten should not the rest prepare for the fight 3 It will soften our hearts to mercy both spirituall and corporall And 4 It may learne vs
Iohn 20.23 Mat. 18.18 How the Ministers fulfill the Word * 2 Tim. 4.8 a Iohn 15. 16 17. b Rom. 1.16 15.19 c Rom. 8.4 2 Cor. 2.14 1 Cor. 1.17 Gal. 3.1.3.5 d Luke 4.21 e Rom. 15.18 a 1 Tim. 3.16 b Rom. 16.25 c Ephes. 3.9 2 Tim. 1.9 d Col. 2.3 e Rom. 16.26 f 1 Cor. 2.7.14 Quest. Ans. g Esay 25.8 h Heb. 3.13 i 2 Cor. 4.3 Ephes. 6. Reuel 2. 2 Cor. 10.4 k Mat. 13. l 2 Tim. 1.10 Tit. 1.3 Quest. Ans. Vses m Esay 29.11 n Tit. 1.2.3 o 1 Cor. 4.1 p Tit. 1.1.3 Heb. 4.2 q Rom. 16.25.26 r Ier. 31.34 s 2 Cor. 3.16 t Reâ—el 3.18 u Reu. 4.1.3.4.5.6.12 x Mat. 13.11.12 y 1 Tim. 3.9 z 1 Cor. 4.1 * Mat. 13.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reuel 4.10 b Luke 20.25 c Rom. 12.2 d 1 Pet. 4.2 e 1 Tim. 1.17 f Mat. 13. 2 Cor. 4.4 g Iohn 8.35 Note q Rom. 1. 2. Obiect Sol. How the misterie is reuealed Quest. Ans. 1 Pet. 1.10 h 1 Pet. 1.10 Iohn 3. i Psal. 16.10 k Iob 15.15 l Math. 27 52. m Psal. 16.3 n Act. 26.18 o 1 Cor. 3 16.17 p Rom 16. q 1 Cor. 6.11 r 1 Cor. 1.2 Quest. Answ. The defects of the ciuill honest man a Psal. 25.14 b Gal. 3 23. c Psal. 85.8 d Rom. 1.17 e Math. 16.17 f Psal. 50. g Iam. 1.5 h Math. 11.25 i Mat. 15. k Psal. 39.9 l 2 Tim 1.10 Quest. What we must doe to keepe affection in the admiration of the word Answ. m Hose 4.11 Lukeâ—1 â—1 34 True knowledge is a rich knowledge n 1 Cor. 1.5 o Phil 3.9 p Iohn 17.3 q Reuel 3.17 Vses Vse 1. r Mat. 23.37 â—â— 39 s Hos. 4.1.2 2. t Reu. 5. v Esa. 1.10 x 1 Pet. 2.9 Nine Vses of the Doctrine of the calling of the Gentiles x Gen. 9.27 y Esa. 11.10 z Ier. 16.19 a Mich. 4.1 Zach. 8.20 b Esa. 12.3 c Rom. 11. d Esa. 2. e Esa. 55.1.4.8 f Rom. 4.24 Gal. 39 2. Christ the only true riches of the Christian g Iam. 2.5 h Rom. 2.4.5.6 i Ier. 9.24 k Iob 36.18.19 Luke 6.12 l Rom. 10.12 m 2 Cor. 13.5 n Gal. 2.20 o Ephes. 3.18 How Christ is conueyed into the faithfull p Rom. 8.32 Esa. 9.6 Iohn 17.6 q 2 Cor. 2.14 r Gal. 3.24 s Gal. 3.1 How wee may know that Christ is in our hearts t 2 Cor. 4.6 u 2 Cor. 3.18 x Rom. 8.5.7 y Math. 3.11 z 2 Cor. 10.5 x Gal. 4.6.7 a Rom. 5.9 2 Cor. 5.14 b Rom. 8.10 c 2 Cor. 3.17 Esa. 61.1.2 d Gal. 2.20 2 Cor. 13 14. e Hos. 14.6 Rom. 14.17 The benefits come by Christ dwelling in vs. f 2 Cor. 5.19 g 1 Cor. 1.30 h 2 Cor. 1.20.22 i 1 Cor. 1.6.7 k 2 Cor. 12.9 l 2 Cor. 1.5 m 1 Cor. 3.22.23 n Rom 8.34.35 o Rom. 6. â—3 p Gal 5.24 q 2 Cor. 5.16.17 r Ephes 4.22 s Ephes. 3.16 t Gal. 2 20 v Ephes. 3.18 x Rom. 10.12 y Rom. 8.35.37 z Mat. 12.29 * 1 Cor. 11.3 Seauen ill signes that Christ dwels not in a mans heart Vses Phil. 3.21 Col. 3.1.2 Rom. 5.3 2 Cor. 4.18 1 Pet. 4.13 Iam. 2.5 Rom. 15.7 The honour of Ministers The dutie of Ministers The reproofe of Ministers a Esa. 58.1 2 Tim. 3.17 Heb. 9.10 Act. 20 31. 1 Thes. 5.11 b Act. 17.3 c Math. 3.11 d 1 Cor. 10.11 e Esa. 11.3 Vses f Thes. 1.12 g Psal. 32.9 h Gen. 4.12 i Psal. 39.11 k Prou. 11.10 l Prou. 15.12 m Prou. 29.1 n 2 Chron. 36.11.16 What we must doe to profit by preaching o Iohn 14. p Psal. 25.9 q Psal. 119.26.118 2 Chron. 6.26.27.28.29.30 Why the word is called wisedome What it is to teach in all wisedome r Mat. 23. s 1 Cor. 1.17 t 1. Cor. 2.1 v Prou. 14.8.9.15.16 x 1 Cor. 3. y Prou. 10.5 z Prou. 13.20 * Phil. 1.10 a Ephes. 5.15 b Deut. 32.23 Iob 4. vlt. Quest. Answer We present our hearers to God in fine respects Vses c Luke 14.18.19 How we are perfect Quest. Answ. Twelue signes of a strong Christian. a 2 Tim. 4.1.2.3 1 Thes. 5.12 Quest. Answer The need of daily preaching b Psal. 107. c Psal. 119. Note the Apostles â—ffection in obseruing Gods prouidence in the successe of his labours It is God that workes in the ministery of the Word VERSE 1. FOr I would ye knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seen my person in the flesh Verse 2. That their hearts might bee comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of GOD euen the Father and of CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Verse 4. And this I say least any should beguile you with inticing words Verse 5. For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and the stedfastnesse of your faith in Christ. Verse 6. As ye haue therefore receiued CHRIST IESVS the LORD so walke ye in him Verse 7. Rooted and built vp in him and stablished in the faith as ye haue been taught abounding therein with thanksgiuing Verse 8. Beware lest there bee any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Verse 9. For in him dwelleth all the fulnesse of the godhead bodily Verse 10. And ye are compleat in him who is the head of all principality and power Verse 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of CHRIST Verse 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through faith of the operation of GOD which raised him from the dead Verse 13. And you being dead in your sinnes and the vncircumcision of the flesh hath he quickened together with him forgiuing you all your trespasses Verse 14 Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse Verse 15. And hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse Verse 16. Let no man therefore condemne you in meat and drinke or in respect of an holy day or of the new moone or of the sabbath daies Verse 17. Which are but a shadow of things to come but the body is in Christ. Verse 18 Let no man at his pleasure beare rule ouer you by humblenes of mind and worshipping of Angels aduancing himselfe in c. Verse 19. And holdeth not the head whereof all the body furnished and
your harts to the which also ye are called in one body and be thankfull Verse 16. Let the word of CHRIST dwel in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymmes and spirituall songs singing with grace in your hearts to the LORD Verse 17. And whatsoeuer yee shall do in word or deede doe all in the name of the LORD IESVS giuing thanks to GOD euen the Father by him Verse 18. Wiues submit your selues to your Husbands as it is comely in the LORD Verse 19. Husbands loue your Wiues and be not bitter vnto them Verse 20. Children obey your Parents in all things for this is well-pleasing to the LORD Verse 21. Fathers prouoke not your children to anger lest they be discouraged Verse 22. Seruants be obedient vnto them that are â—our Masters according to the flesh in all things not with eye seruice as men pleasurs but in singlenesse of heart fearing GOD. Verse 23. And whatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritaÌ„ce for ye serue the Lord Christ. Verse 25. But hee that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons The Coherence The deuision of the Chapter The subdiuisions 4 Doctrine from coherence with former chapters a Rom. 14.23 b Heb. 11.6 Doctrines froÌ„ the coherence in this Chapter d Ephes. 2.10 Doctr. 1. 2 3 4 Doctr. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A threefold resurrection e Reuel 2.9 0 What the first resurrection is f Rom. 6.4.5 g 1. Pet. 1.3.4 h Eph. 1.14 How a man may know whether they be risen with Christ. Who are not risen with Christ. i Luk. 21.34 k Rom. 6.1 4.5 1 Pet. 1 3. l Reu. 20.4.5.6 m Esa. 26.9.10 14 n Ioh. 11.25 o Ioh. 5.25 p Eph. 5.14 q Phil. 3.9.10 r Rom. 6.4.5.6 13. As easie to reuiue a dead man as perswade a carnall man 3 The preparations of â—aith before a man can be capable of directions of life s 1. Cor. 29. t Ioh. 7 38.39 Doct. u Mat. 6 33. Eight sorts of things that are aboue * Esa 57.15 x Hâ—s 3.5 y Psal. 14.1.2 z Zeph. 2.3 a Psal 24.6 Psal. 27.8 b Ioh. 44. d Hâ—s 5. vlt. c Psal. 105.4 70.4 e Iâ—r â—0 4 Esay 21 2. f â—saâ—â—6 â—6 7 g Mat. 7.7 h â—os 3.1 â—epâ— 2.2.3 i Psal. 24 4 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ioh. 8.23 n Mal. 3.1 o Cant. 3.1 c p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2. Pet. 3.12 q Gal. 4.26 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 s Rom. 2.7 t Matth. 6.10 u Heb. 11.1 Eph. 1.14 * 2. Cor. 5.2 x Heb. 11.13.14.16 y Rom. 2.7 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 a Matth. 6.14 5 b Iam. 1.17 c Esay 4.5 d Iam. 3.17 e Psal. 69.9 f 1. Cor. 14.1 Zeph. 2.3 2. Cor. 13.5 Rom. 14 17.18 6 g Matth. 3.2 h Mat. 21.43 i Esay 41.17.18 k Amos 8. l Mat. 13.45 7 m Prâ—u 15.24 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 o Prou. 11.27 p Ier. 6.17 q Esay 1.17 r Mat. 6.33 s 1. Ioh. 1.7 t Gal. 1.4 u Eph. 1.3 * 1. Cor. 2.9 Col. 1.26 x Gal. 4.6.7 y Phil. 3.9.10 z Psal. 119.94 a Ioh. 5.44 Vse b 1. Pet. 5.8 c Mat. 7.7 d Luk. 12.32 e Rom. 6.21 A fourefold presence of Christ. Que. Ans. f Psal. 44.3 Act 2.33 The acceptations of the words g Psal. 16.11 h Psal. 110.1 Heb. 1.3 i Luk. 14.49 k 1. King 1.30 Prou. 20.8 Isay. 16.5 l Heb 1.13 Act. 7.55 m Eph. 1.20 n Phil. 2. 6.7.9 o Act. 7.75 Ob. Sol. p Eph. 1.20 q Renâ—l 1.7 Vse 1. r Luk 19.14 s Psal. 110.1 t Mat. 26.64 u 2. Thes. 1.8 x Psal. 2.2.3 Vse 2. y Rom. 8.34 Eph. 1.20 z Heb. 1.13.14 a 1. Pet 3.22 b Ioh. 14.2 c Heb. 7.26 d Psal. 110.1 e Eph. 2.6 f Psal. 45.10 g Mat. 25.33 h Heb. 4. vlt. i Heb. 10.12.13 The vse of repetitions in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses k Reu. 3.19 l Râ—uel 2. Three benefits of tender affections Matth. 13. Obs. 1. Matth. 6. Iam. 4.4 Obs. 2. Note Obs. 3. Three sorts of things on earth Traditions â—e for three reasons called things on earth Eight generall reasons to disâ—wade from affecting things on earth m Heb. 11.13 n Reu. 3.10 o Psal. 49. p Math. 13. q Luk. 14 17. r Iam. 4.4 1 Ioh. 2 15. s 2. Pet. 1 4. t Iam. 5.1 c. u Phil. 3.18 * Psal. 24.1 Mat. 28.18 Matth. 16. Phil. 2. Heb. 11. x Prou. y 1 Cor. 7.31 1 Ioh. 2.17 z 2. Pet. 3.10 Solomonâ— reaâ—ons against â—â—e loue of earthly things a Ecel 1.3 b v. 4.5.6 c v. 8. d v. 8. e v. 9.10 f v. 13. g v. 15. Ch. 2.1 12. h v. 14.15 i v. 16. k v. 19. l v. 23. Ch. 3. v. 1 9. m v. 11. n v. 14. o v. 16. p v. 18. Ch. 4.1.2.3 q v. 4. r v. 8. s v 15.16 Chap. 5.8 t v. 9. u v. 10. x v. 11. y v. 12. z v. 13. v. 13.14.15 Chap. 6.1 to 7. a v. 7. b v. 8. c v. vlt. d Chap. 8.8 e v. 9. f v. 10. Chap. 9.1 Our Sauiours reasons Foure reasons against the care for superfluities g Mat. 6.19.20 h v. 21. i v 22.23 k v. 24. l v. 25. Eight reasons against distracting cares for necessaries m v. 26. n v. 27. o v. 30. p v. 32. q v. 32. r v. 33. s v. vlt. Vse t Eccles. 12.13 u Ier. 17.11.12 x 1. Cor. 7.30.31 y Eccles. 4.6 z Eccles. 1.24 Eccles. 3.12 Eâ—cles 11.1.2 The faithfull deâ—d three waies a Rom. 7.4 Gal. 2.19 b Gal. 6.14 c Esay 26.19 d 2. Tim. 2.11 e Psal. 31.12 f Psal. 22.15 g Psal. 88.4.5.6 Vses h Iob 10.15 Psal. 143. Rom. 4. l Psal. 56.12.13 Doct. k Deut. 30. vlt. First the life of Christians is hid from the world l 2. Cor. 6.9 m 2. Tim. 1.10 n 2. Cor. 4 4. o Eph. 4.17 p Mat. 7.14 q Esay 4 4.3 r 2. Cor. 1.22 s 2. Cor. 2.14 t Ioh 6. u Mat. 13. x 2. Cor. 2.9 y Psal. 31.19 z 1. Ioh. 3.12 Yea the life of christians is hid many times from themselues a Psal. 31.22 Psal. 77. b Esay 40.27 c Esay 46.15 Vse Christs life was hid and in what respects d Esa. 53.7 Obiectiue Causaliter The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgeâ—ent Obs. 1. Obs. 2. The Diuell sensuality and guiltinesse make many men haue little minde to thinke of the day of Iudgement Obs. 3. Christ is our life a Ioh. 14 6. b Ioh. 10.10 Vses Who may truely say and professe that Christ is their life c 1. Pet. 1.20 Six appearances
Taker to vsury Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamilitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their prayse-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish Traditions ouer-flow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to be obserued for the manner of performance of it There are many reasons scattered in Scripture to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of thankes As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the faith Secondly if men in all things let their requests be shewed vnto God with giuing of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace