encourage poore Christians that complaine they haue not meanes to doe good they may be hence enformed that if God call them thereunto they may doe good yea to the whole Church by their sufferings no wants can hinder but that the poorest Christian may profit others by prayer fastings counsell admonitions comfort and suffering Fiftly since the sufferings of the righteous are for our confirmation and encouragement wee should vse the meditation of such sufferings when wee finde our selues inclineable to discouragement or impatiency or doubting Lastly this greatly reprooues carnall Christians which are so taken vp generally with the care of their naturall bodies that they haue vtterly neglected the care and seruice of the mysticall Body And in as much as men are generally so barraine in doing good it is a plaine signe there is no hope that euer they would suffer for God Secondly further hence may be noted that the Doctrine or sufferings of the Saints are no priuiledge or benefit to any but the true Church and therefore Papists haue no cause to boast of Peter and the Saints so long as they remaine a false Church Thirdly we may also obserue hence that they only are of the true Church who are of the body of Christ and therefore we must be sure we be members of Christ before we glad our hearts with our priuiledge in the Church And a member of Christ thou art not vnlesse 1. Who are members of Christ thou beleeue the remission of thy sinnes for we are ingrafted onely by Faith 2. Vnlesse thou haue had in thy soule an influence of holy graces from Christ as from the head 3. Vnlesse thou worke the workes of Christ and bring foorth the fruits of a reformed life for thereby thou must try whether thou bee a true plant in this Vine And lastly if thou be of this body thou hast some roome in the affections of Gods Children or else it will be hard to prooue that thou art a fellow member Fourthly here wee may see that seldome comes there any good to the Church but there is suffering for it it cannot be redeemed but Christ must dye and if the merit of this Redemption be applied Paul must dye It is an ill signe thou hast no true grace when thou sufferest nothing for the grace thou trustest to It is an ill signe that God is not with the Watch men of Ephraim when they suffer nothing for the efficacie of their doctrine Neyther may any thinke this may be preuented by meekenesse or wisedome for the treasures of both these were in Christ and yet hee was a man full of sorrowes And for conclusion Arguments against the Crosse out of the whole Verse wee may gather together a number of Arguments against the Crosse 1. Paul suffers 2. One may reioyce notwithstanding afflictions 3. The longer wee beare the crosse the better able wee shall be to endure it this may bee gathered out of the word Now. 4. They are such as Christ accounts his 5. They come from the decree of God 9. Their measure is set by God 7. Wee beare them but in our course others haue gone before vs and after vs must others follow 8. Christ suffered the great brunt of Gods wrath our sufferings are but small reliques or parcels that are left behinde 9. The measure will once be full and that shortly 10. They are but in the flesh for the most part 11. Christ respects the troubles of our flesh as well as the affliction of our spirit 12. Wee may profit the Church by our sufferings Verse 25. Whereof I am made a Minister according to the dispensation of God which is giuen to mee for you to fulfill the word of God IN this Verse is contayned the third generall Reason and it is taken from the testimonie of God Wherein hee shewes that they ought to continue in the Doctrine they had receiued because God by a speciall dispensation had ordained him and 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 Authour of it GOD Secondly what kinde of dispensation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a houshold Administration for so the word importeth Thirdly what hee dispenseth viz. the seruice of his Ministers Fourthly how hee dispenseth viz. by graunting out a Commission to them in particular vnto mee 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 bee 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 Vses 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 foorth more Labourers And secondly we should reuerence Gods Ministers in as much as they are the Dispensers of Gods Secrets a 1 Cor 4.1 Ministers also may hence learne to execute their Commission with all diligence b 2 Tim 4.1.2 In the declaration of the truth approuing themselues to mens Consciences in the sight of God c 2 Cor 4.2 2.17 with discretion d Math 24.45 13.52 as becomes Seruants of God e Tit 1.7 c. rebuking sinne with all zeale and power f Mich 3.8 Lastly hence ariseth the wofull estate of such Ministers as preach not the Gospell g 1 Cor 9.16 and of such People as heare not Gods Ministers
necessitie of preaching the greater the Mysterie is the greater need 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 n Tit 1.2.3 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 o 1 Cor 4.1 2. Wee must bring Faith to the Gospell else it will not profit p Tit. 1.1.3 Heb 4.2 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 q Rom 16.25.26 3. As we 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 bee kept in our secretest remembrance and the very bowels of our Affections r Jer 31.34 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 mysterie of the Gospell First wee must be sure wee be turned to the Lord by true repentance for till then the vaile cannot bee taken away ſ 2 Cor. 3.16 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 bee annointed with eye-salue t Reuel 3.18 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 wee must go vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs u Reu 4.1.3.4.5.6.12 and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly wee must remoue lets 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 he hath x Math 13.11.12 Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in y 1 Tim. 3.9 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 must also here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not only 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 perspicuitie and authority 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 z 1 Cor. 4.1 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 * Math. 13.16 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 answer it is rendred Psal 119.52 sometimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Eph. 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 glorie to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hencefoorth to the day of eternity There is vnto man two worlds the one begins with his life the other with his death But some would haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seculis i. à filijs seculi huius from the men of this world sometimes the word notes the state of things in the world as Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee not conformed to this World and Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the course of this world but other render it Ages and so from ages may note the time of the Gentiles or the time since the world began so that is well rendred in the last Translation Hid from ages and from generations And if any will haue the two words distinguished then it may be from ages quoad Tempora from generations quoad successiones hominum but howsoeuer it is it fully imports the great antiquity of the Gospell If the Papists will plead antiquity let them haue recourse to the Word or if their Trumpery will not beare the triall of this antiquity it is because there is no truth in them and let this bee a sufficient stay to all godly mindes that our Doctrine is grounded vpon the Doctrine of the Prophets Patriarkes and Apostles which are the best ancients but this is generall Ages and generations From the particular consideration of these words diuers things will arise First the transitory estate of the world may heere be noted the things of the world in their best frame are so mutable that they expire and are altered with varieties and the
should greatly reproue such Ministers as labour not either 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 their peoples soules so they reward euill to their owne soules Note the Apostles affection in obseruing GODS prouidence in the successe of his labours 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 hee 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 hee knew how vnable the meanes was to worke without Gods blessing 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 It is God that workes in the ministery of the Word 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 bee aduised least by resisting the Ministery they bee found fighters against God and it may bee 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 bee thankefull 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 contained 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 ackowledgment 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 he were absent in the flesh yet he was present in spirit Ob. 3. But it is charitie to entertaine surmises of vs Sol. He saith he did reioyce in there order and stedfastnes present But he wrote this to warne them to take heed Quest Tell vs at once what you would haue vs doe 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 hee setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from verse 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three thinges 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 God-head 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 thinges v. 10. Here note the persons yee the time are the benifit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with handes and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue
without wauering t Iam. 1.6 The properties of the man stedfast in faith Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ u Eph. 3.17.19 hee is able to contemne and denie the allurements examples customes and glorie of this world * 1 Ioh. 5.4 Gal. 6.14 hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes x Rom. 5.4 Isa 26.16 or limiting God for the manner or time or instruments of deliuerance hee can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings y Rom. 4. The promises of God are not yea and nay z 2 Cor. 1.18.19 but alwayes a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when hee approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued The causes of vnsettlednes And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all a 2 Thess 3.2 some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates 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 vnknowen mercy of God The means of stedfastnesse 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 we sometimes feele in prayer 3. wee must cast about how to be more profitable in well doing An orderly life especially fruitfullnesse 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 weekes in a voluntarie neglect of communion with God and therefore reape this unmoueablenesse as the fruit of their daily conuersing with God Thus of stedfastnesse 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 The inconueniences of an vnstedfast faith 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 aproach should be made vnto God 5. The feare of death is almost inseperable 6. They are sometimes frighted with feares of perseuerance besides their daily danger to be foyled by the baits of Sathan and the world Vnstedfastnesse may be considered three wayes Vnstedfastnes of faith three vvayes 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 Hovv vveake faith may be discerned 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 fauoure 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 even 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 Causes of the vnsetlednes of faith vveake 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 descerne 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 Remedies for faith vveake 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 derection especially if they resigne ouer their soules to the ministerie of some faithfull and mercifull man of
the renuing of the minde with knowledge and of the whole man with the image of Christ v. 10. Verse 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free Christ is all in all things v. 11. Verse 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercy kindnesse meeknes humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Verse 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Verse 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one body v. 15. Verse 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concernes the word in generall 2. the Psalmes in speciall For the first he propounds three things 1. the author of it the word of Christ 2. the manner of entertaining the word let it dwell in you plenteously in all wisedome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where he sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holines v. 16. Verse 16. The third thing is the end which is considered two waies First Verse 17. as the end of intention that wee aime at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our workes and so they must giue thankes to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First the Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Verse 18. Secondly The Husbands duty is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Verse 19. Thirdly The dutie of children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well pleasing to the Lord v. 20. Verse 20. Fourthly The duty of Parents is exprest by dehortation Verse 21. in these words Parents prouoke not your children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the duty of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 Verse 22.23.24.25 The exhortation is both briefly laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. With singlenes of heart 2. With feare of God 3. Heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER VERSE I. IF ye then be risen vvith CHRIST seeke those things that are aboue vvhere CHRIST sits at the right hand of GOD. HItherto you haue beene taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenly things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthinesse fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CRIST is there in singular glorie aduanced aboue all men and Angells next in glory and power to GOD himselfe ô then how should your mindes runne vpon him and to contemplate of these things is to ascend after him Verse 2. Set your affections on things vvhich are aboue and not on things vv ch are on the earth And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts onely but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they bee traditions or worldly things or the workes of the flesh Verse 3. For ye are dead your life is hid vvith CHRIST in GOD. Now there are excellent reasons by which I may briefly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST
a quarrell to another euen as CHRIST forgaue you euen so doe yee Verse 14. And aboue all these put on Loue vvhich is the bond of perfectnesse Verse 15. And let the peace of God rule in your harts to the vvhich also yee are called in one body and be thankfull And sixtly Clemencie which stands in two things in forbearing and forgiuing Forbearing in respect of wrongs and infirmities and forgiuing freely one another And this forgiuing must be extended to euery man and it must be as Christ forgaue vs and that is though they be our inferiors though they haue done vs great wrong so as we forget aswel as forgiue But seuenthly aboue all other be sure you cloth your selues with loue for this will knit vs together perfectly and by this all the Saints and all the graces of the Saints tend vnto perfection Eightly Get the peace that peace I meane that GOD only giues and let it rule and preuaile with you and if you cannot be at peace in your life yet let it be in your hearts still how vnreasonable soeuer men be and the rather should you be carefull hereof both because you are called of GOD to it and besides you are all members of the same body Lastly adde vnto all these amiablenes and thankfulnes one to another And thus of the matter of holinesse Now I must also stirre you vp to a due respect of the meanes of holines which is the word Verse 16. Let the vvord of CHRIST dvvel in you richly in all vvisdom teaching and admonishing one another in Psalms and Hymmes and spirituall songs singing vvith grace in your hearts to the LORD And so both the word in generall and the Psalmes in speciall For the word in generall you must remember it is the word of CHRIST both as the subiect and the cause of it and you should neuer be satisfied till you grow familiar and plentifull in it through the daily vse of it both in your hearts and houses also and that with all iudgement and discretion not seeking or vsing it coldly peruersly carnally or indiscreetly and this word you must imploy both to teach you and one another what you know not and to admonish you and other for what you doe not And in speciall be carefull of the Psalmes remembring that they also are the word of CHRIST and the rather considering the exquisite variety of sweet matter in them but in singing obserue these rules First exercise the graces of the heart according to the matter of the Psalme Secondly doe it with attention and vnderstanding Thirdly respect GODS glory in it and his holy presence Lastly be carefull of the end of all your actions Verse 17. And vvhatsoeuer yee shall doe in vvord 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 vvell-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 your Masters according to the flesh in all things not vvith eye-seruice as men pleasers but in singlenesse of heart fearing GOD. Verse 23. And vvhatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knovving that of the Lord ye shall receiue the revvard of the inheritāce for ye serue the Lord Christ Verse 25. But he that doth vvrong shall receiue for the vvrong that he hath done there is no respect of persons both that all be done to the glory of GOD in CHRIST all I say both in word and deed beginning with calling on the name of CHRIST and ending with the sacrifice of thanksgiuing which must be offered vnto GOD in the mediation of CHRIST aswell as your prayers Thus I haue briefly laid before you the rules that concerne holinesse as you are Christians in the generall Now I thinke it meete to propound some duties that are more particular and I will onely instance in the familie and there I begin with Wiues whose word is be subiect an epitome of their duty and a thing GOD most stands vpon and which Women most faile in And great reason for here lieth the true comelinesse and beauty of a Wife t is not in her face and garments but in her subiection to her Husband And the rather should you be subiect because GOD hath prouided you shall not be pressed but in the LORD not in any thing against the word Now for Husbands their word is loue as that GOD most stands vpon and they most faile in And in particular I giue them warning to looke to one vice aboue many and that is that they be not bitter to their Wiues And for children their word is obedience and they must know that GOD so inioynes it that he will haue it done throughly they must obey in all things and submit their wills and desires to their Parents For this is a thing that will not only keepe and increase their Parents loue to them but it is also wondrous well-pleasing to GOD himselfe Parents also must take heed they sin not against their children not only by too much indulgence but also by prouoking them and that not onely to sin but to passion by vniust precepts or contumelies and disgraces or hard vsage or immoderate correction and that as for other reasons so lest they be discouraged either from loue of well-doing or of obeying them You that are Seruants must also with great care attend your duties your word also is obedience and the rather because your Masters haue authoritie but onely ouer your flesh not ouer your consciences but in your obedience see to it it be in all things that concerne the subiection of the outward man But let not your seruice be onely when your Masters looke on or fitted onely to please men but obey euen in the singlenesse of your hearts as in GODS presence where you should feare to displease Neither let what you do be done out of a slauish feare but from the heart with all willingnes as doing therein seruice to GOD and not to men only Knowing infallibly that if men would not reward you for your paines faithfulnes yet GOD will who will not vse you as seruants but prouide for you as sons and heires to him For in all this labor GOD accounts you as the seruants of Christ and will reward all as if all had bin done to him And contrariwise he that doth wrong be he Master or Seruant shall receiue of the LORD for the wrong that he hath done for GOD is no accepter of persons CERTAINE OF THE choisest and chiefest points handled in the third CHAPTER A Threefold resurrection fol. 2. How a man may know whether he be risen with Christ fol.
2 Thess 1. and Peter u 2 Pet. 3. and Iohn * Reuel and Iude x Iud. 6. Neither is the assurance of the Iudgement to come warranted 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 sinne The drowning of the old world the burning of Sodome the destruction of Ierusalem y Matt. 24. were assured fore-tokens 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 z Rom. 2.15.16 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 fore-types 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 laid vpon vs. Be vvise to sobrietie This is one of the things wherein we must be wise to sobrietie a Rom 12.3 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 feed the curiositie of contemplation Concerning the Iudgement to come if any aske Who shall iudge Who shall iudge I answer that in respect of authoritie the whole Trinitie shall iudge but in respect of the execution of that authoritie Christ onely shall iudge and that as man b Act. 17 31. It is true that the Apostles and the Saints are said to iudge the tribes of Israel and the world but they only 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 Who shall be iudged he shall iudge the euill Angels for they are reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Hee shall iudge also the man of sinne c Iud. 6. 2 Pet. 2.4 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 d 2 Thess 2.8 He shall iudge also all reprobates men women and children of all ages nations and conditions for though he shall not know them e Matt. 7.22 25.12 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 f 2 Cor. 5.10 Lastly in some sense it may be said he shall iudge the whole world for the heauens and the earth that now are are kept by the word of God and reserued vnto fire against the day of condemnation and of the destruction of vngodly men g 2 Pet. 3. And the Apostle Paul saith that the feruent desire of the creature made subiect to vanitie 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 libertie of the sonnes of God h Rom 8.19.20.21 Where shall it be Thirdly if any aske where this iudgement shall bee 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 wee know it shall be neere the earth in the clouds of heauen 1 Thess 4.17 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 bee When shall the day of Iudgement be Some thought that as the world was six dayes in creating and then the Sabboth of rest came so the world should last 6000. yeeres reckoning a 1000. yeeres as one day and then should come the eternall Sabboth Others distribute the times thus 2000. yeeres before the Law 2000. yeeres vnder the Law and 2000. yeeres after the Law and then comes the iudgement Others thought the world would last after Christ so long as it was to the floud from the creation and that was as they say 1656. yeeres Others thought it should be as long to the iudgement after Christ as it was from Moses to Christ and that should be 1582. yeeres 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 blinde 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 i Act. 1.7 And of that day and houre knoweth no man no not the Angels of heauen but my Father only k Matt. 24.36 Mark 13.32 And the Euangelist S. Marke addeth that the sonne of man himselfe knoweth not the day and houre Hovv it is that the sonne is said to be ignorant of the day of â—â—â—gement Not that simply Christ is ignorant of the time of the last iudgement but he was said not to know because hee 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 doth fully vnderstand it But letting these things passe the principall things for vs to be informed in as concerning the day of iudgement and this last appearance of our Lord and Sauiour Iesus Christ are these three first the signes of his comming Secondly how or the forme of the iudgement it selfe when he doth come And lastly the vse we should in the meane while make of the doctrine of the last iudgement The signes of the day of iudgement For our better remembrance the signes of Christs comming to iudgement may be briefly reduced into this Catalogue Some signes goe before and are fulfilled before he appeare Some signes are conioyned with his
his mercy is aboue all his workes g Luk. 6.33 Psal 86. yea hee is Father of all mercies h 2 Cor. 1.3 Mercy will proue that wee are righteous i Psal 37.21 and blessed k Mich. 5.7 and that the loue of God is in vs l 1 Ioh. 3.17 and that our profession of religion is sincere m Iam. 1.27 and that our knowledge is from aboue n Iam. 3.17 and that wee are true neighbours and the right Samaritans God wonderfully accepts of mercie aboue many other things o Mich. 6 8. Hos 6 5. and accounts what is that way done to be done as it were to himselfe p Pro. 14.31 19.17 Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our owne soules q Pro. 11.17 assures vs of forgiuenesse of sinnes r Pro. 16.6 makes the heart cheerefull and stedfast ſ 1 Cor. 15.58 It shewes vs life righteousnesse and glory t Pro. 21.21 and we shall reape after the measure of mercies both in this life and at the last day u Hos 10.12 Rules in shewing mercy Onely in shewing mercy we 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 drunkenesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer go to heauen they are guiltie of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercie 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 * Pro. 22.9 to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement x Psal 112.5 2. Thy mercy must be speedy mercie thou must not say go and come againe to morow if thou canst doe it now y Pro. 3.28 3. It must be of goods well gotten God hates robbery for burnt offering z Esay 62.8 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 vnmercifulnes 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 dew it is quickly dried vp But the world is full of vsurie and crueltie and oppression the world hath almost as many wild beasts 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 Gouernors 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 speak of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth a Pro. 22.7 Oh what summes of money are spent vpon haukes houndes 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 b Pro. 14.21 and 20.21 and the Lord takes the wrong as done vnto himselfe c Pro. 14.31 their cry shall not bee heard d Pro. 21.13 nor their fasting nor sacrifice accepted e Esay 5.8 Hos 6.5 and God will spoile their soules f Pro. 22.23 and iudgement mercilesse shall be to them that shew no mercy g Iam. 2.13 Thirdly this doctrine is exceeding comfortable too for here 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 needes be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy h Psal 112.4 Esay 58.7 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Christian curtesie Thus of mercy Kindnesse 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 i Eph. 4.32 Gal. 5.22 and kindnesse is one of the things wee should approoue our selues by k 2 Cor. 6.6 Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly l 1 Pet. 5.14 Ruth 2.4 Iud. 6.12 Math. 11.14 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 m Iam. 3.17 Luk. 6.35 Ephes 4.32 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberalitie n 1 Pet. 2.5 Rom. 2.4 Vse and preuents 6. It loues brotherly fellowship The vse may be 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 praier and holy striuing with our natures to endeauour to expresse this fairenesse and kinde conuersing since religion requires curtesie as well as piety wee should labour to be vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Here also we may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake What curtesie hath not in it 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
20. 2.19 of Ministers and people with their duties chap. 1.25.28 2.1 and in diuers other places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3.5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glory chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the duties we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must bee considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisedom zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdome and care to auoide offences chap. 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. workes of virtue The works of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgement of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are praier and thankesgiuing of prayer chap. 4.2 3. of thankesgiuing chap. 3.17 Thus of workes of worship Workes of virtue either concerne our selues or others the workes that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance containes chastitie and sobriety in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3.5 of sobriety ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercy curtesie humilitie meekenesse long-suffering clemencic peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 1.5 or to all men and so consists of truth and faithfulnes with sincerity and obseruance oeconomical Iustice is that which concernes the houshold and so containes the duties of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. Thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choice of your Honors names for the dedication of my exposition vpon this scripture Three things swaying Godly men in like case haue compelled mee protection obseruance and thankfulnes the preaching of this doctrine as by the mercy of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it Great cause there is therfore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore The loynes of the poore daily blesse your Honors and their mouthes daily pray for you Your piety is many waies exprest to omit many vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and praier in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can wee euer sufficiently giue vnto God for that rare and worthy example with which your Ladishippe doth comfort and incourage the hearts of many in your care of Gods sabaoths in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuously professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had bin taken only for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragment I reape daily in your Honors respect of my ministerie what thankes can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest ouâ—wâ—â—â— blessâ—â—g did euer befall mee and which Madam by your Hâ—â—â—â—s singular care and furtherance after an admiral 〈◊〉 â—anâ—â—r I obteined I meane the cleaning of my reputation from the vniust aspersions of my aduersaries and that by thâ— mouth and pen of the Lords annointed my most dread Seueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is hee that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to
the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since we heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laide hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue separated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace Verse 5. For the hopes sake which is laid vp for you in heauen whereof ye haue heard before by the word of truth which is the Gospell wee reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which God the Father hath prepared and laide vp in Heauen And the more are we confirmed in this resolution constantly to praise 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 Verse 6. Which is come vnto you euen â—s it is vnto all the world and â—s fruitful as it is also among you from the day that yee heard and truely knew the grace of God 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 Conuersion by the daily fruits of amendment 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. Verse 7. As yee also learned of Epaphras our deare fellow seruant which is for you a faithfull Minister of Christ 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 he is for your best good a faithfull and most humble Minister of Iesus Christ Verse 8. Who hath also declared vnto vs your loue which yee haue by the Spirit Verse 9. For this cause wee also since the day wee heard of it cease not to pray for you and to desire that yee might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding Verse 10. That yee might walke worthy of the Lord please him in all things being fruitfull in all good workes and increasing in the knowledge of God 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 praises 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 only 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 sweetnes 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 Verse 11. Strengthened with all might through his glorious power vnto all patience and long-suffering with ioyfulnes 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 assistance of the glorious power of GOD in the vse of all meanes and helpes appointed of God yee might accomplish your most holy profession with singular comfort and contentment being able cheerefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you waiting 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 prosperity of your soules Verse 12. Giuing thankes vnto the Father which hath made vs meâ—te to bee partakers of the inheritance of the Saints in light 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 we 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 Vers 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs hath translated vs into the Kingdome of Iesus Christ the Son 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 Verse 14. In whom wee haue redemption through his bloud that is the forgiuenes of sinnes yet are we not onely bought with a price but effectually and truely redeemed and in some sort fully too for in our Iustification we are perfectly reconciled and all our sins absolutely forgiuen
as Testimonies of Gods fauour Obiect 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 Solut. or in their bodies or estates or names without The Prophet answeres that the Lord endureth but a while in his anger but in his fauour is life Psal 37.28 though weeping may abide at euening yet ioy commeth in the morning And in the 37. Psalm 28. vers a charge is giuen to flye from euill and doe good in which words a Saint is desciribed by his practise Obiect Oh but what shall they get by this precisenesse Sol. They shall dwell for euer Solut. 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 Obiect Oh but wee see they are much maliced and hated disgraced and wronged in the world Solut. Sol. The Lord loueth iudgement if men right not their wrongs God will Psalme 7. nay it is a delight vnto the Lord to iudge the righteous and him that contemneth God euery day those spitefull aduersaries of sincerity shall neuer escape Gods hands Obiect Oh but we see not onely wicked men but God himselfe smiteth and afflicteth those that be so holy Solution Sol. Though God afflict and chastize his people as a Father his beloued Sonne yet he forsaketh not his Saints Obiect Oh but the Saints themselues are full of great doubts whether they shall perseuer Solut. or God will change Sol. It is Gods vnchangeable promise they shall be preserued for euermore Psal 85.8 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 bee 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 hee euer hath a regard to this not to smite them so long as they should bee driuen to turne againe to folly by folly hee 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 Psal 149.5.6.7.8.9 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 Dan. 7.27 When Daniel had described the greatnesse and glory of the Princes Potentates and mighty 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 heere in this world in the Kingdome of grace Daniel 7.27 And if there bee 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 Cittizen with the Saints Ephes 2.20 and of the housâ—â—â—ld of God To conclude this may be a great refreshing to euery childe of God against al the discomforts of this present transitory life that in that great and last and terrible day Christ will be glorified in them and made maruellous in the Saints 2 Thes 1.10 And last of all though the Saints be here despised and trodden vnder foot iudged and condemned by men yet the time will come 2 Cor. 6.2 when the Saints shall iudge the world Oh but some one will say all the difficulty lyeth in this Qu. Who are Saints to know who are Saints Ans To this end Ans besides the foure things generally laid downe before I will for triall alleadge two or three places of Scripture first in Deut. 33.3 Deut. 33.3 When Moses had praised the loue of God to the Iewish Nation The first signe hee specially commendeth Gods speciall care towards the Saints of that Nation whom as most deare to him hee had alwaies in his hands Psal 16.3.5.6 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 excellency of the Saints on earth Dauids foure signes to proue himselfe to be one of the number he yeeldeth his reasons from foure experimentall signes First the Lord was his portion though hee had hopes or possession of great things in the earth yet Gods fauour was that hee did most prize Psal 16.5.6 and spirituall things were vnto him the fairest part of his inheritance and though he had many crosses yet the line was fallen vnto him in a faire place so long as hee could see grace in his heart and the GOD of grace to loue him freely Secondly he could as heartily praise GOD for spirituall blessings viz. Counsell Knowledge Psal 16.7 and direction out of the worde 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 Obiection Obiect Oh but might not Dauid bee deceiued in that signe by illusions c. Ans Dauid giues two reasons why hee could not first Solut. Difference between illusioÌ„s the feelings of the Spirit of Adoption 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 lessons and directions and encouragements to holy life and neuer did hee conceiue a greater hatred against his sinne then when his reynes taught him secondly he shewes that hee had them in the night that is when hee was alone and withdrawn from company and the things
value it should teach vs when Grace is offered in the meanes or any way bestowed by Gods Spirit 1 Cor. 6.1 neuer to receiue it in vaine so as it should be tendered without effect or kept without aduantage but especially let it euer be farre from vs to turne the grace of God into wantonnesse Iude 4. to abuse either the promises of Grace or the pledges of Gods Loue to become either bawds for perseuerance in sinne or props to secure and bolde presumption And aboue all things wee should with all watchfulnesse take heede of wronging the Spirit of Grace Heb. 10. eyther by resisting tempting greening quenching or dispising it And further wee should learne by all good meanes as constant hearing 2 Tim 1.6 2 Tim. 2.1 prayer reading conference and meditation to stirre vp the Graces giuen vs 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 Iob 15.11.12 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 bee sufficient for you 2 Cor. 12.9 and my Power made knowne in your weakenesse Peace The second thing here wished for and to bee desired of all that loue their owne good is Peace that is tranquillity 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 Worde 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 Esay 35.8 But on the other side 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 Esay 57.21 these haue no Peace neyther with GOD Angels men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquility of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde Phil. 4.6 Col. 3.15 and let it rule Be carefull to reiect all matters in thoughts or opinion in affections or desires in words or actions that it 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 endeuours 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 2 Pet 3.14 Esay 9.6.7 Luke 1.79 thou maist be found of him in Peace so shall Christ be vnto thee a Prince of Peace and guide thy feet for euer into the way of Peace And thus farre of the good things he 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 heere wee may obserue that grace and blessings must not bee 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 we be in Christ Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that we 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 alwaies praying for you The Diuision THE Salutation hath beene handled already the Preface followeth and is contained 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 he doth by shewing his exceeding great loue to them which he demonstrates by two things which hee 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 Thanksgiuing from ver 4. to the 9. Secondly Prayer v. 9.10.11 In this Verse hee doth two things â—â—rst 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 bee considered generally from the whole Verse and specially from the seuerall words Two generall Doctrines The first generall Doctrine is this that it is not enough to salute others kindly 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 necessity of no duties of loue vnlesse it be to salute curteously Secondly wee see heere that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying Paul 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 Miserie breeds vnitie 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 he saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries daies the Bishoppes 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 falls out in common Iudgements as the sword and pestilence Esay 24.2 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 Taker to vsury Great and preuailing Iudgements take away all that vanity 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 calamitie 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 either of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neither loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruite of their owne wayes Doe It is not safe to put ouer good motions Not safe to deferre good motions Note When Paul findeth fitnesse to pray and giue thankes he doth not omit the occasion In spirituall things delay is alwaies dangerous but in sinfull motions the only 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 It is good to praise before thou reproue 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 praise-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 he did it not of malice a thing especially Reasons 1 to be looked to in all admonitions in familie or else-where as well to praise for vertue as dispraise for vice Secondly hee holds this course to let them Reasons 2 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 Reasons 3 might the more hate sinne seeing it did darken their graces which else would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should praise God for his Reasons 4 mercies to vs and we neuer praise God our selues Lastly it carrieth with it Reasons 5 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 ouerflow 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 thankfulnesse especially to God There is a flattering thankefulnesse to men Acts 24.3 Luke 18.11 and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefly 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 bee obserued for the manner of performance of it There are many reasons scattered in Scripture Motiues to thankfulnesse 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 1 Cor. 14.16 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 liberality hee vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God d 2 Cor 9.12.13 1 Cor. 4.16.2 And in the 4. of the 2. of Corin. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much praise 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 Thanks e Ephes 43.4 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 f Col. 2.6.7 Secondly if men in all things let their requests be shewed vnto God with giuings 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 g Phil. 4.6.7 Thirdly it is a signe nay a very meanes of a contented mind He that
among the Saints Godly society doth frame vs and square vs and many waies fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Câ—â—â—st Verse 13.16 Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1. Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time here in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in prayer with our owne corruptions in the manner and the glorious successe of praier in preuailing with God But aboue all things hee wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge aworke which else would be idle and vnfruitfull Verse 8. and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as hee can see nothing that is farre off as eternall things are but onely things neere such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall Lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great meanes of perseuerance Verse 10. if ye doe these things yee shall neuer fall Lastly by this meanes an entrance shall bee ministred vnto vs abundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also Verse 10. Verse 11. because by these meanes eternall life is begun on earth in respect of communion both with God the Saints Thus farre of the Motiues Helps follow These helpes are such as serue The Helpes both for the begetting nourishing of a holy loue to and with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Lord fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till wee be soundly humbled to seeke Gods fauour and find our hearts possessed with the care for and hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truely touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour 1 Pet. 1.22 Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts and affections of dwelling and raigning lusts and euills for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith 1 Tim. 1.5 Loue must come out of a pure heart 2 Tim. 1.7 Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stirre it vp by nourishing the motions of the same putting courses or waies of expressing loue into our mindes and by prayer meditation or any other meanes that may inflame our hearts to a holy affection 2 Tim. 1.13 Fiftly it profiteth much hereunto to get and keepe in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God and loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation do finde the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Tit. 2.2 Heb. 10.24 Note Seuenthly we must by all holy meaneâ— strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession
their vnderstanding giues them liberty and sowes pillowes vnder their fleshly and worldly elbowes Eightly Some heare fearefully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israell were to come neere the Mount n Heb 12 19. Ninthly Some like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him o Mat 21 45 46. and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinnefull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by hearing Sermons and comming to Church they can asswage the trouble of their mindes and dull the stinging cares of their hearts Secondly some are like the young man for they goe from the Sermon sorry that the word requireth such things as they are not willing to doe p Math. 19. Thirdly Some heare and say God forbid q Luke 20 76. It is pitty it should be so as the Preacher sayes Fourthly Some heare because a great report goeth of the Teacher r Math 3 8. Fiftly But aboue all others they are strang hearers that are mentioned Math. 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 Math. 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 The misery of euill hearers 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 sense of the horror of Gods indignation Å¿ Jer 7 22 29. c. The dust of the feete of Gods messengers will rise in iudgement against such hearers t Math. 10.14 It shall be easier for Niniâ—eh and Tyrus and Sidon and Sodom and Gomorrah then for such hearers u Math. 12.41 c. Yea all their suites for mercy are abomination in Gods sight x Prou. 28 9. A heauie eare is noted for a singular iudgement Math. 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 cannot affect men then I say as the Lord said to the Prophet of such persons Hee that leaueth off to heare let him leaue off Ezek. 3. vlt. Thus of the first part of the discription 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 either 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 The properties of the Word 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 Psalm 119.89.144.152 Philip. 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 Heb. 4.12 Eph. 6. Fiftly It is nourishing and healing it hath a propertie to nourish and heale Psalm 107.20 Sixtly It sanctifieth both our persons and the vse of the creatures Seauenthly It is comfortable ioyfull sweete Psal 119.14.111.143.162 Eightly It is apt for generation it hath a quickening power Psalm 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 Eleuenthly 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 How the word is said to be a word of truth Here the word of God is said 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 it selfe 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 antiquity of the Story 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 piety righteousnesse and diuine worship contained it it the dureablenesse 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 The word worketh truth in vs six wayes 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 six waies First In that it worketh knowledge and so Truth in the vnderstanding Secondly In that it worketh in the Truth of worshippe 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
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 glorified but if they bee any way vicious the word is blasphemed n Rom. 2. 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 foorth the word of life in all holy conuersation shining as lights in the middest of a froward and crooked Nation o Phil. 1.11 2.15.16 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. Doct. It helpes not vs that others though many bee wrought vpon by the word gathered made fruitfull and increased vnlesse 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 heades 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 emptie 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 There is a season for fruit 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 wee should stand in Gods Orchard to all eternitie would we of our selues beare the fruits of the Gospell or exercise our selues in those faire fruits that are vnto eternall life if before this day the Citie of Colosse had beene searched with lights there would haue beene found no true fruits of Grace or Righteousnesse amongst them our season to beare fruit is then when God calles for it At some time of our life God giuing vs the meanes doth set before vs the wav of Life and death affects vs inwardly with sence of our miserie or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is laide thus neere to the roote of the Tree it is then time to beare fruit or else we are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruite so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God calls now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as hee requires thee to be thou maiest finde fauour in his eyes for God is neere them that call vpon him if they seeke him in due time while hee may bee found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou maist call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercie of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as hee seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall * 2 Cor. 3.2 thirdly so soone as we finde the Word to bee a sauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimony of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs wee should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not foorth fruit is cut downe and cast into the fire Note that hee requireth present fruit or threatneth present execution p Mat. 3.10 Iohn 15.2 Neither may we harden our owne hearts with presumption because wee see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the meanes Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church-censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull wee must be constantly so not lose a leafe much lesse giue ouer bearing fruit * Psal 1.3 Ezech 47.12 Sodaine flashes will not serue turne the Lord knowes not how to entreat them whose goodnesse is but like the morning deaw q Hos 6.4 Either from the day constantly or not vpon the day truely Thus of the Time Fourthly this efficacy is limited First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limited in that they are required to be in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines
no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect 9 Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Solut. Sol. That is false too and hee giues two Reasons for it Vers 18.19.20 For first the most durable riches that is better then all gold or pleasure 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 10 Obiect But a man can neuer obserue the rules of holinesse required in the word Solut. and vrged vpon men by preaching Sol. The word doth not only 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 with 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 point and bee 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 die eternally Vers 32.33.34.35 Thus of Contemplatiue Knowledge Wherin wisedome or discretion consists 1 Wisedomes order in seauen rules Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise 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 priority and precedencie of things in practise she tels what must be first done and chiefly and thus she giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing q Math. 6.32 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 paines to come r 2 Tim 2.3 to 8. 3 That God be serued before man whether it be other men or thy selfe thus it is wisedome to 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 lieth before thee and are contrary one to another Å¿ Acts 5. thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison t Mat 22.38.39 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue u Deut 32.29 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 hee may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all x Math 9.34 7 That in duties to men wee first regard to practise the duties of the fift Commandement y Ephes 6.3 Secondly concerning behauiour Wisedome bindes the Heart the Tongue Wisedomes specialties in the behauiour 1 Of the heart in fiue things 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 z Marke 12.33 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 * 2 Cor 10.4 3 That wee grow in Meekenesse as wee grow in knowledge a Iames 3.13 and that we be wise to sobrietie desiring the knowledge onely that can profit vs b Rom 12.13 4 That wee rest not till wee be dearely resolued in Religion Gods Loue and our owne Saluation c Pro 24.15 5 That the feare of God throughout all our whole life bee our chiefe treasure d Esay 33.6 2 Of the tongue in seauen things Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake either to God or men e Eccles 5.1 Iames 1.19 Eccles 10. vlt. 2 That wee doe not so much as whisper against the Lords Annointed f Deut 28.58 Command 3. 3 That we presume not to come neere the sacred Name of God to take it vp in vaine g Pro 17.15 4 That we censure not the iust nor iustifie and defend the wicked g Pro 17.15 It is not safe for the Prince to smite with the tongue the meanest seruant of God h Pro 17.26 5. That wee answere not a matter before wee heare it i Pro 18.13 6. That we iudge nothing before the time k 1 Cor 4.5 and speake euill of no man but be soft shewing all meekenesse to all men l Tit 3.2.3 7 That wee seeke a due season for good words m Pro. 15.23 Thirdly in binding the conuersation to the good behauiour she chargeth 3 Of the conuersation in eight things 1 That men walke exactly accurately precisely it is translated circumspectly n Ephes 5.15 2 That with all delight men set their hearts to keepe Gods Commandements and doe them o Deut 4.5.6 and by good conuersation men shew their workes p Iames 3.13 3 That men meddle with their owne businesse q 1 Thes 4.11 4 That profit and pleasure giue place to godlinesse r Psal 4.6 1 Tim. 6.6 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any Å¿ Iohn 2.24 6 That wee feare and depart from euill before the crosse come t Prou 16.6 Esay 27.11 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 whiles 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 u Act 19.10.26 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 we 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 storing vp of good fruits vnto eternall life in the saluation of our owne soules Neither doth hee thinke it enough for those that haue by the Gospell gained much Knowledge to do good or liue well but they must raise 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 attained hee answeres in the end of the Verse when he saith increasing in the knowledge of God The generall Doctrine The Doctrine out of the whole Verse is that the life of Christians ought to answere their profession knowledge and the meanes they enioy In the inlarging hereof I consider foure things 1. The Motiues to excite vs to an holy endeauour after innocency 2. The Causes why so many men in the visible Church inioying the meanes haue attained 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 Motiues to holy life The Motiues are such as these 1 We are not in our owne power to liue to our selues but are tied to liue to him that died for vs a 2 Cor. 5.15 2 Our soules and bodies 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 we might deliuer them vp vndefiled in the day of the Lord. 3 Haue wee euer found vnrighteousnesse in God b Jer 2.8 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 he hath bestowed vpon me 4 The long night of sinne and ignorance and hellish darkenes 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 darkenesse Is it not now time to arme our selues against the sluggishnesse of our owne Natures and the corruptions that are in the World to walke honestly as becomes this day of grace and fauour c Rom 13.11.12 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 wee may deceiue our selues but God will not be mocked wee shall reape as we sow if wee sow to the flesh wee shall of the flesh reape corruption d Gal 6.7.8 And for these things the wrath of God commeth vpon the Children of disobedience e Ephes 5.6 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 f Ier. 6.8 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 g Gal. 6.7.8 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 h 1 Pet. 1. wee are his Children and therefore ought to proue it by our obedience i Mal. 1. To Christ for hee 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 k Mat. 11.28 wee are his Members shall wee shame and dishonour our Head our Sauiour is in Heauen and shall we be buried 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 l Col. 3.1 Phil. 3.21 To the holy Ghost we are his Temple and shall we 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 m Ephes 2.20 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 bee asked How it comes to passe that such multitudes liue without holinesse 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 Vaile of Ignorance lyeth vpon their hearts n Esay 25.8 and grosse darkenesse still couers those people o Esay 60.2.3 Though the light be come and the glory of the Lord Yet for the most part these men abhorre the light p Iob 24.13 and therefore are their waies darke and slippery q Psal 36.6 2 Mens hearts goe after their eyes and mens senses are made Maisters of their liues r Iob 31.7 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 Å¿ Eccles 11.9 3 Many times their brethren deceiue them t Iob. 6.13 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 safety 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 seuerity of doctrine 4
The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 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 bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende 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 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 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 a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 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 g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse 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 m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 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 o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere 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 2 Generall obseruations as wee desire more to abound in good fruites 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 reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead 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 a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 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 hee 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 heere is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternity there then afterwards if God create another eternity they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of Heauen and our workes on earth f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimony of these Scriptures Dan. 9.9 Rom. 4.5 and 11.9 1. Cor. 4.4 Phil. 3.8.9 Secondly This place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Matth. 3. to bring foorth fruites woorthy repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his own conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if we would walke worthy of the Lord 1 In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his Loue as wee forget not his presence h Gen. 17.1 And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feet from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God p Psal 56.12.13 In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God Å¿ Rom. 8.8 and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers â— that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne
Obiect The faithfull themselues discerne not any such excellencie in their earthly condition Sol. Wee must distinguish of Christians Solut. 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 to 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 either 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 felicity 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 either earth or hell cannot alter his iudgement in the high estimation of such a condition Vses 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 p Psal 29.10.18 and if there were nothing else for a Christian to ioy in yet let all the children of Sion reioyce in their King q Psal 149.2 Yea the thought of this that God is our King should vphold vs and fence vs against all crosses r Psal 74.12 for Christ is a hiding place for the winde and a couer for the tempest as riuers of waters in a dry place and as the shadow of a great rocke in a weary Land Å¿ Esay 32.2 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 fairer seruice then to serue the Sonne of God Who would not feare thee O King of Nations t Jer 10.7 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 worshippe this King the Lord of Hoasts u Zach. 14.17 If Iesus Christ be a great King then where shall they appeare that say to the King Apostata x Iob 34.18 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 y Mal 1.13.14 how dare men so securely offer vp their blinde lip-seruice and lame deuotions It is a Kingdome that is offered why doe wee then trifle why doe they excuse What meanes these fond excuses I haue married a wife and cannot come I haue bought fiue 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 either 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 chiefly 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 gouernement 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 z Psal 4.5 Wee should open our hearts wider that the King of Glorie by his Word and Spirit may come in * Psal 24.10 Wee should labour for all those Graces by which an entrance is ministred into this Kingdome a 2 Pet 1.8.11 and whatsoeuer we are vncertaine of wee should make our Calling and Election sure and though we bee neuer so many waies opposed yet seeing wee fight for a Kingdome nay in a Kingdome wee should hold it alwaies a good fight b 1 Tim 6. and continue constant and vnmoueable and if Christ lead vs into his Chambers c Cant 1.3 of presence and delight vs with the sweete ioyes of his presence wee should remember such princely loue and ioy in him alwaies Let the Christian sing and make a ioyfull noyse to the rocke of his saluation and let him worshippe and bow downe let him serue with all reuerence and heare without all hardnes of heart d Psal 95.1.3 let no discontentment possesse the heart of the true Christian for to serue Christ is to raigne and all his Subiects are Kings and the worst estate of the meanest Christian is a rich Kingdome Of his Sonne Quest Quest Why is it called the Kingdome of the Sonne rather then of the Father Ans Answ Because God hath giuen all the power to the Sonne and this Kingdome is assigned ouer to him The merit of this happinesse is onely in Christ and the vertue that gathers vs into this kingdome is onely from CHRIST and no man commeth to the Father but by Christ Sonne of his loue Christ is the Sonne of Gods loue first because hee is most worthy of all others to be beloued As Iudas is the Sonne of perdition that is most worthy to be damned Secondly because hee was from euerlasting begotten of the loue of his Father hee is Gods naturall Sonne Thirdly because he is infinitely filled with the sense of his loue so they are said to be the Children of the marriage that are full of ioy in respect of the marriage Fourthly because it is hee by whom loue is deriued into others It is hee that makes all other Sonnes beloued Lastly in respect of his humane nature he is that Sonne vpon whom God hath shewed his principall loue in respect of the gifts with which that nature is admirably qualified The meditation of this that CHRIST our Sauiour is the Sonne of Gods loue is very comfortable for hee is like to speede in any thing hee requests the Father for vs and hee will be
ioy of our hearts c 1 Tim 2.6 Esay 55.6 1 Cor. 1.6 Reconcile The word imports a restoring of one to Amitie from which he was by his owne fault fallen There is a three-folde estate of man there is the estate 1. of Innocency and heere the man is at Amity with God 2. of Corruption and heere is mortall enmity betweene God and man 3. of Grace and heere 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-folde estate of man cleâ—res Gods Iustice from the blame of all those plagues broke in vpon man-kinde 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 six 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 hee conserues the Elect in the state of Reconciliation Discretion and Relation belong to the Propheticall office Intercession and Satisfaction to the Preisthood Who are not reconciled to God in Christ Application and Conseruation to his Regall Office Enquire then whether thou bee reconciled to God in Iesus Christ I consider it negatiuely thou art not reconciled if thou bee 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 powre out thy soule in Gods sight When Christ reconciles as a Priest he powres vpon man the spirit of Compassion and Deprecation d Zach. 12.12 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 of all Gods Commandements Why the Church is called all things 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 e 2 Cor. 5.19 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 Vses 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 And all is now corrupt with sinne God would haue it knowen 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 respect men for their Lands apparrell titles parentage c. but for Grace f 2 Cor. 5.16 3. Wee should not much wonder at thee disorders are in the world for were it not for the Elect it would soone appeare by the ruine of all how little God cared for rebellious Reprobates 4. It is a great comfort no one of the Elect shall perish for all things be reconciled 5. It should teach vs to make much of them that feare the Lord. Let them be in stead of all things in our account Lastly seeing all things are reconciled now let vs keepe the peace euen the vnitie of the Spirit in the bond of Peace g Ephes 4.6 To himselfe Some reade in him There is difference betweene for Christ by Christ and in Christ For noteth the meritorious cause In noteth the coniunction with the head By noteth the instrument To himselfe foure wayes Doct. We are reconciled in Christ or vnto Christ This is true foure waies 1. As hee is the person by whom we are reconciled 2. As his glory is the end of our reconciliation 3. As his glory and holinesse is the patterne after which our happinesse and holinesse is proportioned 4. In respect of his loue prouidence custody and protection vnto the which wee are receiued The Vse of all may bee to teach vs 1 To take heede of opposing Vses disgracing or persecuting of such as are reconciled to God for hee that toucheth them toucheth the apple of Christs eye Note hee saith to himselfe 2. In the vse of all things to carrie our selues so as wee prouide to giue account and giue the things to God which are Gods and as good Stewards dispose all things in that time and according to those rules Christ hath appoynted 3. Seeing wee are now brought so neere vnto God wee should humble our selues to walke before him in all reuerence and feare And to this end wee should labour for purity of heart that wee might see God h Mich 6.8 Mat. 5.7 Heb. 12.29 1 Sam. 6.10 Yea wee should hate all spirituall pollutions and bee zaalous in all good workes And seeing God hath chosen vs to himselfe wee should set vp the Lord to bee our God to serue him with our whole heart and haue respect to all his Commandements i 1 Pet. 2.9.11.12 Tit. 2.13 Deut. 26.16.17 And to this end wee should labour for speciall sinceritie in the profession of Religion an ordinary care will not serue the turne if wee will liue with the multitude wee may perish with the multitude k 2 Chro. 15 3. But let vs cleaue to the Lord with a perpetuall Couenant and resolue to receiue him as our guide vnto the death l Ier. 50.5 Psal 49. vlt. 1 Who made peace Set at peace The effect of our reconciliation is peace Concerning this peace I propound fiue things 1. Who made it no other can set a peace among the Creatures but hee that reconciles men to the Creatour he is the Prince of peace m Esvy 9.7 the chasticement of our peace was vpon him n Esay 53. He is our peace o Ephes 2. â—3 2 With whom they are at peace 2. With whom the faithfull are at peace they are at peace first with themselues Peace rules their hearts p Col. 3.15 Secondly with good Angels q Psal 34. Heb.
h 1 Iohn 4.6 eyther for want of meanes i Pro 26 18. or through wilfull vnbeliefe k Luke 16 31. 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 hee 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 l Math. 20.1 Gal. 6.10 Ephes 3.16 2.19 Math 13.27 21.33 Vses How we may know whether we be of Gods househould The vse is first for Instruction If wee would haue God to rule vs with this most familiar and fatherly prouidence wee 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 Masters m Mat 12 29 Luke 16.13 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 n Iohn 8.35 Fiftly by the soueraignty of Christ for as many as haue this â—â—nour they doe submit themselues to be ruled by the word and spirit of Christ o Luke 1.33 If the Sonne cannot rule vs the Father will not owne vs. And further if we finde our selues to be of this houshold wee should liue in the houshould of God shewing all faithfulnesse in vsing our talents 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 p Gal 4.8.9 What good men get by their ministers The third thing is what hee dispenseth viz. The ministry of his seruants whereof I am a Minister The Church hath great need of Ministers Quest But what good doe they to vs Ans They are Gods Embassadours to reconcile vs to God q 2 Cor 5 20. they are the arme of the Lord to collect vs out of the world r 2 Thes 2.14 Esay 53 1. they are the light of the world Å¿ Mat 5 15. and the Salt of the earth t Matth 5.13 they are our spirituall Fathers to beget vs to God u 1 Cor 4.15 1 Pet 1.23 and Nurses after wee are begotten x 1 Thes 2.7 they are our Intercessours 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 y Luke 12 42. and the Keyes of heauen are deliuered to them z Math 16. Iohn 20.23 Math 18.18 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 bee 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 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 it 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 wee conceiue of it How the Ministers fulfill the Word that Gods Ministers do fulfill the word Ans The word is said by them to bee fulfilled foure waies 1. if we respect preaching it selfe 2. if wee 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-sidents 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 constancy perseuering in the labour and worke of their Ministry till their course be ended and the fight finished * 2 Tim 4.8 thirdly when they reueale all the counsell of God that is needfull for their hearers thus Paul fulfilled the word Act. 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 a Ioh. 15. 16 17. Quest Can all Ministers shew their bâ—nds for the Gospell Answ 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 paines or sufferings may easily be reckoned But wâ—e 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 coâ—â—ing 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 bee 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
beggars they remember not that to take the Gospell from Ierusalem was to leaue their houses as well as Gods House desolate r Mat 23.37.38.39 and the want of the knowledge of GOD in the Land was the cause the Lord contended with them by so many iudgements Å¿ Hos 4.1.2 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 Vse 2 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 go about to make their children happy euen by stirring vp in their hearts the instruction and nurture of the Lord. Glorious Doct. This mysterie is glorious and it is so First if we respect the originall of it it was begotten and conceiued in the bosome of Eternitie 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 t Reuel 5. 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 u Esa 1.10 Besides the glorious priuiledges which after men are called out of darkenesse they enioy in this maruailous light x 1 Pet 2.9 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 Nine Vses of the Doctrine of the calling of the Gentiles 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 Iaphet is perswaded to dwell in the Tents of Sem x Gen. 9.27 That sea of knowledge which Esay spake of is likewise gloriously accomplished among the Churches of the Gentiles y Esa 11.10 Ieremie said the Gentiles should come vnto God from the ends of the earth and it is fulfilled z Ier 16.19 The concourse to the preaching of the word which Micha and Zacharie foretold is likewise verified a Mich 4.1 Zach 8.20 Secondly wee may hence see that the word will make great alterations where it comes Thirdly that God is tied 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 to 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 go 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 sense 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 mightily and effectually these worlds of people to the obedience of faith and such a tender sense 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 wee deafe and heare not and blind and see not Eightly in that he saith that this mysterie is glorious among the Gentiles it shewes that the Monarchy of CHRIST ouer these conquered Gentiles is truely 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 b Esa 12.3 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 c Rom. 11. and the Law came out of Sion and the word of the Lord out of Ierusalem d Esa 2. Which riches 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 Gospell to all the faithfull the same I say in nature and qualitie though not the same in quantitie the same spirituall meate 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 wee should striue to doe the same worke wee should bewaile our sinnes with the same sorrowe and watch ouer our liues with the same care and abound in the same fruites of righteousnesse and liue by faith in all tryalls 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 e Es 55 1.4 8. And if by faith we proue our selues the children of faithfull Abraham we shall be blessed with Abraham f Rom 4.24 Gal 3.9.12 Christ the only true riches of the Christian 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 we despise not poore Christians seeing they are made rich in the faith of Christ and heires of the Kingdome g Iam 2.5 They are truly rich men though they be neuer so meane in the world 2. Let vs all looke to our selues that wee
to intreat of all other Sciences are b◠〈◊〉 comparison of them they intreat of Christ and grace and glory for euer by him nay 4. herein differs preaching from all other relations whatsoeuer that they doe not preach of Christ but they preach CHRIST that is they giue what they speake of And these three little words expresse diuersly the duty of Ministers 1. The dutie of Ministers they must preach that is plaine 2. they must preach diligently which may bee gathered from the expressing of it in the present-tence It was not a sufficient excuse wee haue preached as diligently as any in our young times or before we came to such preferment No this must be the comfort of a Minister and his continuall plea wee doe preach not wee haue preached 3. They must preach CHRIST that is that part of Diuinitie that concernes Redemption Iustification and Sanctification 4. They must labour in preaching to expresse as much as lies in them consent Consent I say with the Prophets and Apostles and consent with their fellow Ministers Wee not I there is one only 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 bee collected the iust reproofe of many Ministers 1. Such as preach not some would preach and cannot The reproofe of Ministers some can preach but will not some neither can nor will all shall be iudged accordingly in the day of Christ when he 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 human 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 hearts of the righteous Thirdly such as preach Christ but it is for enuie and to increase the bonds 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 bee that preach of Christ but it is chiefly of his Crowne and Scepter they are neuer kindled till they get into questions of Church-gouernment they teach their hearers the doctrine of reforming of Churches when they had more neede to teach them how to reforme themselues and their housholds 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 senses so as it may be thus Admonishing that is checking rebuking warning the ignorant wandring wayward sloathfull 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 a Esa 58.1 2 Tim 3.17 Heb 9.10 Act 20.31 1 Thes 5.11 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 b Act 17.3 for then is the Axe laide to the roote of the Tree c Math 3 11. 2. Because preaching doth set before vs such examples as doe admonish d 1 Cor 10.11 3. Because by it Christ secretly smites the earth that is the consciences of carnall men that are so glued to the earth e Esa 11 3. 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 Vses The Vse of all should be to teach vs to know them that are ouer vs and admonish vs in the Lord f Thes 1.12 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 senselesse when we are rebuked therefore Dauid saith be not as the Horse or Mule g Psal 32.9 2. If we will not be rebuked sinne lies at the doore h Gen 4 12. and wee know not how soone wee may be arrested with iudgement 3. Thou maist 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 i Psal 39.11 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 die k Prou 11.10 It is a brand of a scorner to hate him that rebuketh him l Prou 15.12 and a man that hardeneth his necke when hee is rebuked shall suddenly be destroyed and cannot be cured m Prou 29.1 5. The Lord may be so much incensed by sinnes of this kinde that at length there will be no remedy as hee was by the Iewes 2 Chron. 36. n 2 Chron 36.11.16 Lastly great is the profit of admonition to such as
perfection cannot bee denied onely the sense must be inquired into How we are perfect The faithfull are said to be perfect first comparatiuely with wicked men or the Gentiles vnconuerted Religion will make a man perfect in comparison of that which by nature man can attaine vnto secondly they may be said to be made perfect that is to want nothing that is absolutely necessary for saluation thirdly in righteousnesse there is perfection and so they shall be absolutely perfect at the day of Iudgement and are alreadie perfect in respect of Iustification yea this word here vsed is giuen to the sanctification of the faithfull and that two wayes first as to be perfect notes nothing else but to be a strong man in Christ so Heb. 5. vlt. Secondly as to be vpright is accepted with God for perfection by the benefit of the Couenant of Grace and the Intercession of Christ Thus I thinke the very word is vsed in these places 1. Cor. 2.6 Phil. 3.15 Iames 1.17 Heb. 6.1.12.13 Thus there is perfection in Doctrine Heb. 6.1 In Faith Iames 2.22 In Hope 1. Pet. 1.13 In loue 1 Iohn 4.18 Iohn 17.23 In Vnderstanding 1 Cor. 14.20 Quest Quest But who is a strong man in Christ or a perfect man as here Ans First hee that is a strong man in Christ can forgiue his enemies Ans Twelue signes of a strong Christian and pray for them and doe good to them Mat. 5.48 Secondly hee doth finish his worke hee doth not beginne sleightly and worke for a spirt but perseuers The word vsed in that sense Iohn 17.4 Thirdly he doth hold a constant amitie and holy communion with Gods Children 1 Iohn 4.12 Iohn 17.23 Fourthly hee hath renounced the world denied himselfe and consecrated his life to God Rom. 12.12 Fiftly he will not be carried away with euery winde of Doctrine but will acknowledge and follow the truth with all constant vnmooueablenesse 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 he hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly he 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 he keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnesse 1 Iohn 4.17.18 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 or 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 vanity 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 bee accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Chirst 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 bee 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 mee mightily IN this Verse is contained the seauenth reason to inforce the Exhortation and it is taken from the great paines of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some read 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 bee referred either 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 nor 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 painefull Ministery the Lords work must not be done negligently a 2 Tim 4.1.2.3 1 Thes 5.12 which may iustifie continuall and daily preaching Quest Quest But what needes all this preaching Ans It is exceeding needfull for it is the ordinary meanes to saue mens soules Ans The need of daily preaching 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 induration of the wicked and leauing them without excuse And as there needes daily foode for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people b Psal 107. 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 wee need a daily light for our paths and Lanthorne for our feete c Psal 119. 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 applied to vs the godly are to bee 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 Ministery 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
thinges are to be noted 1. the persons yee 2. the time are 3. the manner set downe negatiuely without hands 4. the form of it affirmitiuely 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 Circumsion 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 viuification 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 two fold 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 he spoyled the Diuels 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. the thinges which are named to be abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the body is Christ In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of mindes 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in there fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall body of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to bee a depth in them Sol. Hee confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenesse of minde 3 In not sparing the bodie But yet he censures them two wayes 1. It is but a shew all this 2. It with-holdeth the honour due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second Chapter VERSE I FOr I would yee knew what great fighting I haue for your sakes and for them of Lâ—odicea for as many as haue not seene my person in the flesh FOr I would ye were throughly informed of it what greate care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but onely heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued 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 Greate are the benifits which you and all those that belieue in your parts receiue from our paines in the Gospell for heereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benifits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Verse 3. In whom are hid all the treasures of wisedome and knowledge Versâ— 4. And this I say least any should beguâ—le you with inticing words Vâ—rse 5 For though I bee absent in the flesh yet am I with you in the spirit reioâ—cing and beholding your order and the steefâ—stnesse oâ— your faith in Christ Verse 6. As yee haue therefore receiued CHRIST IESVS the LORD so walk ye in him Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whome are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner
there owne flesh they fight by renouncing the world and the care or confidence in wordly hopes making profit and credit stoop to the calling of God 2. Against the temtations 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 deuising 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 teachers 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 Col. 4.12 and so they fight by complaining 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 fayth in affliction by enduring the fight of affliction The consideration of this fight may first awaken carlesse 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 enemies 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 beene 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 waies labour and striue for you and shall not you striue for them by apologie prayer care and all waies 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 greate 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 owne 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 as well 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 triall of our true loue to the brethren if wee 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 colde 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 simplie 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 heere further noted 1. That wee haue the profit of the prayers and holie endeuours 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 Certainely 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 greefe 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 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 IN the beginning of this verse is contained 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 painefull 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 mutall loue one of another it knits their hearts together And contrariwise we may generally here note the hurt and mischeefe that false and corrupt teachers bring vpon men They hinder the consultations 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 harts are not effectually wrought vpon by the Gospell Doct. 1 are voyde of the consolations of God They are in comfortlesse distresse a naturall heart is a comfortlesse heart An vnregenerate heart is a comfortlesse heart and they must needes 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 vanity 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 Note or the last iudgment or hell Imagine a man driuen out of the light by diuils 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 trauiling 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 destresse with bringing him strawes or trifles to play withall Alas alas this is the estate of euery wicked man 's 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 certainely 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 bowels 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 Doct. 2 contentment The Gospell brings ioy because it brings knowledge The Gospell brings a man the true consolation 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 Vses 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 wee shall perceiue not only that this truth is maintained but many obiections are answered too The solace that comes by the word with the answers to diuers obiections Psal 19. 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 occasion 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 greately help thee against these corruptions that molest and trouble and annoy thee Ob. But I cannot tell how to do 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 custom 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 word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgments of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his wayes and to order him in all that iustice he should performe either towards God or man Ob. But might
and taken prisoner Now for the remedies of this losse of stedfastnesse Remedies for the losse of stedfastnesse they must know that there is required of them a speciall humiliation note that I say a speciall humiliation For they must in priuate afflict their soules before the view of their speciall sinnes and Gods fierce wrath with strong cries and sighes vnspeakable making their moane before God They must cry vnto God out of the deepe as the Psalmist saith Besides they must shame themselues openly by making themselues vile before the people of God so did Dauid and Salomon and Paul yea they must voluntarily resigne ouer themselues vnto Gods scourging hand being so desirous to be cleansed of their sins as to bee contented God should wash them throughly though it were with many crosses And further they must bee reuenged of their owne flesh by straitning and curbing themselues in their lawfull desires and delights Thus of their speciall humiliation Now secondly they must take speciall paines to recouer their faith in God and to get pardon of their sinnes They must crie daily vnto God they must search againe and againe in the records of Gods promises especially waiting vpon the preaching of the Gospell to see when the Lord will returne and haue mercy by reuiuing of their hearts with the comforts of his presence And for this they must be wonderfull carefull of the spirit of grace to stir it vp by daily prayer and to obserue with all watchfulnesse the stirring of it resoluing with all thankfulnesse to acknowledge any measure of the reuiuing of the spirit Lastly when they are in any measure recouered they must looke to two things 1. They must forsake all appearance of euill 2. They must vse a continuall watchfulnesse and with feare and iealousie looke to their hearts euen in their best actions least Sathan beguile them and they reuolt againe and then their case of reciduation be worse then the former blessed is the man that feareth alwayes Thus of the losse of stedfastnesse especially as it is in the cureable for there is a losse of stedfastnes and the ioy of Gods saluation euen in the Elect which in this life is incureable Of this I can say little because the Scripture is in this poynt exceeding sparing and because the iudgements of God especially of this kinde are exceeding deep who can 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 greate teÌ„rror and despaire yet the Lord may be reconciled and they may truely repent though these terrors or iudgements be 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 Vses 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 practse and excercise of all holy and Christians 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 be 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 reueled 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 Psal 56.9 116.7 3. We should be wonderfull thankfull if God hath kept vs from fâ—lling it is his singular grace to keepe the feet 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 with thankesgiuing IN these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter 3 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 hee requireth much and iudgement certainely abideth for him that hath receiued the knowledge of his masters will and doth it not if our practise 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 vnfruitfull in the knowledge of our Lord Iesus Christ a 2 Pet. 1.9 2. Such a sense 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 be your onely rule both for life and manners So liue and walke as you haue receiued The Apostle commandeth to separate from euerie brother that walketh inordinately and not after the traditions which they had receiued of the Apostle b 2 Thess 3.6 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 c 2 Ioh. 4. Yea so must wee sticke vnto the word receiued as if any man teach otherwise he should be accounted accursed d Gal. 1.9 1 Cor. 15.1.2 For the Apostles receiued it not of men but by the reuelation of Iesus Christ e Gal. 1.12 And as they haue receiued of the Lord so haue they deliuered vnto vs f 1 Cor. 11.23 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 g Phil. 4.9 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 heede that they lose not what they haue wrought h 2 Ioâ— 9. 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 stayes many iudgements brings a publike light to men that sit in darknesse and shadow of death and raiseth immortalitie as it were to light and life againe but priuately and particularly into their hearts and soules The priuiledges of such as receiue Christ This is the happiest receiuing of Christ Oh the glory of a Christian in receiuing Christ i Phil. 3.9 for he that receiueth Christ into his hart receiueth excellent illumination vnspeakably ioy k 1 Pet. 8. sure attonement l Rom. 5.11 3.25 hid Manna m Reu. 2.17 eternall graces n 1 Cor. 1.6 4.7 yea the very spirit of Christ o Rom. 8.9 to make him know the things giuen of God to set the soule at liberty p 2 Cor. 3.17 to mortifie the deeds of the flesh q Rom. 8 13. to be a spirit of prayer r Zach. 12.12 to giue answer concerning our adoption Å¿ Rom. 8.15 to furnish the soule with gifts t Gal. 5.22 to seale vs vp to the day of redemption u Eph. 1.14 to be an eternall comforter * Ioh. 14. to be life for righteousnesse sake x Rom. 8.10 to helpe our infirmities y Rom. 8.26 and to raise vp our dead bodies at the last day z Rom. 8.11 Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs c Gal 2.20 or to walke after the appoyntment of his will expressed in his word but it is cheefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to bee often vrged and pressed by all meanes vpon vs a Heb. 9.15 b Rom 8.17 so shamefully doe many fall away and so cursedly is the sinceritie that is in Christ Iesus pursued by the Diuel and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what hee had Oh that wee could bee soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alas there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ As Rules for perseuerance to bee obserued in our first conuersion If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduersity with the righteous Canst thou professe Christ admidst the different opinions of multitudes of men Canst thou bee content to denie profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2 At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and well-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous lothnesse in our nature to abide the triall though wee know it be plainly here required d 2 Cor. 13.5 whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeuour that knowledge and affection might be inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fall away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts
Rules to bee looked vnto after our calling Wouldest thou be sure not to fall away Then looke to these things 1. Be sure thou continue in the carefull vse of the meanes as the word praier conference and Sacraments else know that when once thou giuest way to a customarie hardnesse of heart in the vse of the meanes or neglect of them thou art neere either some great sinne or temptation or some great iudgment and apostacie and therefore concerning the meanes principally looke to two things 1. preserue appetite 2. practise that thou hearest without omission or delay 2. If thou discerne any spirituall weaknesse or decay or feele any combat with the flesh or the tentations of Satan be sure thou complaine betimes and resist at the first for then the grace of God will be sufficient and the weapons of our warfare mightie through God praier will easily master sinne at the first through the victorie in Iesus Christ 3. Resolue with thy selfe not to let goe thy assurance or cast away the confidence of thy hope whatsoeuer befall thee or at least Heb. 10.36 not till thou maiest see wonderfull euident reason It is a maruellous great fault to call the loue of God into question vpon euery occasion whereas men cannot glorifie God more then to liue by faith and to be vnmoueable in it God takes little delight in a soule that will withdraw it selfe vpon euery occasion by vnbeleefe Are they not strangely foolish that will weare their helmets when there is no stirre and as soone as they see an aduersarie or any blowes towards then to cast away their helmet and doe it so vsually Such are we and worse that stand bragging of our faith and hope in prosperitie and ease and when affliction and temptation comes then most childishly we cast away both faith hope and till reason and sense are satisfied we will not be perswaded 4. Set perfection before thine eyes to striue after it and to this end acquaint thy selfe with the rules of holy life Phil. 3. and consider the examples of such as haue walked therein and the wofull euents that befall the contrary minded especially thinke much of the great recompence of reward euen the price of our high calling in Iesus Christ 5. Take heed of the occasions of falling such as are spirituall pride knowne hypocrisie desire to be rich discord with the godly and vaine ianglings without discretion neglect of our particular callings and vngodly company Hitherto of peâ—seuerance in life Now in the next verse hee intreateth of perseuerance in faith Vers 7. Rooted built vp in him stablished in the faith as you haue been taught IN these words is both a precept and a rule a precept to be rooted built stablished a rule as ye haue beene taught The substance of the precept is but to counsell them to increase more and more that they might be stedfast in the assurance of Gods fauour in Iesus Christ Of this stedfastnesse I haue at large intreated in the 5. verse Onely wee may here againe be instructed and informed 1. Of the necessitie and excellencie of stedfastnesse The Apostle would not thus often peale vpon it but that hee knew it to be of singular worth in the life of man and of great necessitie vnto our consolation besides 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 stedfastnesse 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 roots but they may take root yet more many men striue hard to make their trees shew in branches and 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 roots within Yea many deare children of God mistake wonderfully they euery day carry 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 beene 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 wait 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 wee would goe about it when our teachers call vpon vs the Lord would be with his ordinance to blesse it to vs wee should be afraid to delay when we are taught how to confirme our soules in faith and grace 4. The faithfull Ministers doe greatly labour to establish their hearers in the assurance of Gods fauour and the duties of holy life Abounding therein with thankesgiuing In these words the Apostle shuts vp all wherein his intent is to stirre them vp to thankfulnesse 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 thankfulnesse to God This may wonderfully smite our hearts for if we obserue our wretched euill dispositions wee may finde that wee 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 wee 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 childe of God be such but hee hath exceeding great cause of thankfulnesse 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 The order of the rest
the ordinary course of nature 4. When the truest and best things in philosophie are vrged as necessary to saluation and imposed as meet to be ioyned with the Gospell Philosophie may yet be vsed so as she be content to be a seruant not a mistresse If when Gods word reueales any thing absurd in her that then shee will humble her selfe and acknowledge her blindnesse and bee admonished by diuine light And on the other side men may be corrupted with philosophie When men are corrupted by philosophie and that diuers wayes 1. If men vse any part of philosophie that is deuillish as too many doe 2. If men neglect the studie 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 Wee 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 The diuers acceptation of the word Tradition Thus of Philosophie After the traditions of men The word Tradition hath beene vsed 3. wayes Sometimes to expresse the doctrine of Gods seruants by authoritie 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 Patriarkes 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 drawne but by consequence or impliedly Sometimes to expresse such obseruations as were neuer any way written in the word Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 godlinesse A distinction about tradition and are therefore Apostolicall and to be obserued as all the doctrines of the word and the publike assemblies of praier 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 pietie but are either light or vnnecessary or repugnant to the word those are simply vnlawfull Traditions were both in the Church of the Iewes Traditions 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 captiuitie 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 Cabalisticall Diuinitie a Diuinitie so greatly in request amongst the Pharisies but how well our Sauiour Christ liked those traditions may appeare Matth. 15. The traditions in the Churches of the Gentiles Traditions in the Churches of the Gentiles may be considered two wayes 1. As they were in the times of the Primitiue Church 2. As they were in the times after vnder Antichrist In the Primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The signe of the Crosse to pray towards the East the anointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcists Ostiaries c. Holidaies to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer Quest Answ 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decencie or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers Traditions in the times of the Fathers in the primitiue Church did not alwayes signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeeres that were directly impious as the Inuocation of Saints and Images 4. Some other things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Monkes 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuitie and vnconstancie of iudgement sometimes to please the people approuing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well be denied but that the libertie taken in the Primitiue times to bring in traditions opened a doore to Antichrist Traditions in Poperie Now concerning the traditions in Popery vnder Antichrist their doctrine is abominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authoritie with Scripture And those traditions they would thus exalt Scriptures against traditions are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions wee may
were against vs or for the better assuring of the keeping of the ordinances it was by ordinances viz euangelicall for they say the decrees of Christ did euacuate the lawes of Moses They that read with ordinances say that the hand-writing was the debt of death which Christ tooke away with the ordinance that is the externall rites and rudiments of Moses But I thinke the sense is cleare as it is here rendred of ordinances And so the point to be obserued is that the ceremonies imposed vpon the Iewes were Gods ordinances which may shew vs that God did take vpon him the right to binde the conscience of men by ceremonies 2. Seeing Christians are freed from them by God himselfe therefore the Apostle would haue them stand to their libertie 3. This should exalt the praise of the morrall law if they were bound to obserue the very ceremonies because they were Gods ordinances then much more should wee bee carefull to keepe the morrall Hand-writings This word notes their vse because men are by nature wonderfull slow to acknowledge their misery therefore the Lord in all ages did driue men vnder their hands as it were openly to make profession of their owne sin guiltinesse and fall that so Gods iustice might be cleared Therfore were the sacrifices required presently after the fall and baptisme now is of like nature to shew vs our naturall vncleannesse that need to be washed Against vs In effect they were against vs. The ceremonies were against vs that is against the Iewes 4. waieas 1. As they were bills of debt 2. As they told the longing wife that her husband was long after to come 3. As they proclaimed God infinitely hating sinne so as he must haue attonement in bloud and that daily 4. As they were transgressed in respect of the right manner of obseruing them Now though these ceremonies belong not to vs Christians yet we are in the same debt by nature that they were though wee haue not that way of expressing our debt Quest But how could that which God commanded them to do be against them Answ Many waies 1. When they failed in the matter as when they offered strange fire or sacrificed their sonnes 2 When they did anger God by omissions or delaies as when Moses trisled out the circumcision of his sonne 3. When they did it for wrong ends as when the whore would sacrifice to colour her whoredomes Pro. 5. or when men did thinke thereby to make amends for their sinnes Ier. 7. or when they vsed them for the hurt of Gods children as Balaam vsed his sacrifice 4. When they mingle their owne inuentions with Gods ordinances and their feare towards God was taught by the precepts of men 5. When they did vse them as a burthen and it was a wearinesse to them Lastly when they that vsed them were wicked men and did vse them without knowledge or faith or repentance for their sinnes or the care of the due manner as many places of Scripture shew And thus may the very law of God be against vs still aswell as against them The vse of all this chiefly may be to shew the misery of euery impenitent sinner his sinnes are vpon record there is the hand-writing against him let him looke vpon sacrificing Iewes there he may behold man daily in effect saying thus Thus must it be done to the man that repenteth not of his sins the obligation lies forfeited and the Lord may call vpon him for his debt of 10000. talents when he hath not a farthing to pay and then he will be cast into prison Againe when he saith vs he shewes that this is the estate of all men by nature there was a hand-writing against the very Apostle himselfe and such as were in the visible Church therefore he saith against vs. Thus of what the ceremonies were in themselues Now of the discharge from them there two things may be noted 1. The manner Christ put them out tooke them away fastned them 2. The meanes viz. the Crosse The summe is that Christ Iesus by his sufferings on the Crosse paid our debt and freed vs from the hand-writing that was against vs the anger of God conceiued against vs for the forfeiture was thereon by the bloud of Christ appeased a Rom. 5.9 and forgiuenesse of sinnes and debts therein merited b 1 Ioh. 2.7 And by the bloud of Iesus the faithfull ouercome the deuill c Reuel 12.11 Heb. 11.28 that had power to destroy by reason of the forfeiture and because none of the former agreements would serue by reason of mans weaknesse therefore God makes a new couenant and seales it by the bloud of Christ vpon the Crosse d Zach. 9.11 Heb. 9.18 and if we would bee assured of our release in particular First for the forfeiture in Paradice we receiue an attonement in the bloud of Christ e Rom. 5.11.12.17 And he that from the curse in Paradice had power ouer death was now by Christ destroyed f Heb. 2.15 And for the law of Moses we are by Christ deliuered both from the rigor of it and from the curse of it his owne sacrifice being the propitiatorie to still the crie of the Law and to hide it from the eyes of Gods iustice h and as for the writing of the conscience the bloud of Christ cleanseth it from dead workes i Heb. 9.14 and quieteth it in the declaration of forgiuenes k Ephes 1.7.8 and it maketh intercession for sinne l Heb. 12.14 after calling to keep it quiet and as for the ceremoniall hand-writings they were both fulfilled m Col. 2.17 and abolished in the sacrifice of Christ on the crosse hee himselfe saying It was finished And the more to assure vs of our safetie from these forfeitures he vseth those diuers phrases of putting out taking out of the way and fastning it to the crosse Vses The vse of all is 1. For information wee may see what a case sinne sets vs in by nature and how hatefull the nature of sinne is if wee haue any thing to doe with God why our sinnes lie like so many blocks in our way and Christ Iesus only can lift them out of the way and can our wretched hearts delight in sinne seeing they nailed Christ to the Crosse It is an easie thing to rent an obligation amongst men but it was not so easie to get ours cancelled it could be rent in no place but on the Crosse Christ Iesus himselfe must be fastned to the tree that he might fasten our cancelled hand-writing therto and if God spared not his owne Sonne when hee came about this businesse of cancelling the hand-writing what thinke we shall be the case of all wicked men that die in their sinnes and must suffer the whole forfeiture to fall on their neckes if what Christ endured on the Crosse were so painefull they must not thinke to escape Hence also we may see what wonderfull cause wee haue
persons excommunicate witches and such like diabolicall practisers Hypocrites Apostataes the vnmercifull troopes of the ignorant besides the swarmes of vicious liuers and prophane persons such as are swearers drunkards filthy persons of all kindes liers vsurers raylers and such like workers of iniquitie Why Sathans vvorking is not perceiued by vvicked men 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 already 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 sinnefull courses senselesse and secure Vses 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 Diuels the Diuels are their masters and rule ouer them as effectually 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 dare to continue in so wofull a condition and let the righteous leape and sing for true ioy of heart whatsoeuer their outward estate bee 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 victory expressed in three degrees He spoyled 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 m Esay 27.1 Hee reproueth them and rebuketh them n Zach. 3.1.2.3 hee casteth them downe like lightning o Luk. 10.20 He breakes their head p Gen. 3 15. yea and sometimes treades them downe vnder the feete of his Saints q Rom. 16.20 making them in many tentations and tribulations more then conquerors r Râ—m 8.34 pulling downe their strong holds which they had within Å¿ 2 Cor. 10.4 when they compasse the righteous with their tentations hee euer openeth a doore for issue and deliuereth the righteous t 2 Pet. 2.9 sending succours u Heb. 2.18 and making his seruants often to lead Sathan captiue He spoyled them by taking from them the soules * Acts 26.18 of the righteous which they possessed as their booty he spoiled them by loosing the workes of Satan x 1 Ioh. 3.8 he spoiled them by taking from them altogether the power they had ouer death y Heb. 2.14 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 z Ioh. 16.11 but the Saints shall also sit vpon them to iudge them at the last day a 1 Cor. 6.3 Vses And all this may serue for constant comfort vnto all the godly each word being a well of consolation if we wisely apply it And withall it may encourage 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 bee 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 dayes 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 hee 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 cels 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 Romans 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them to be for examples and that three wayes 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 Vse wee see Christ will neuer cease till he hath finished this victorie Why should wee then faile through vnbeleefe or faint in the resisting of the deuill 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 waywardnesse may be reproued that cannot abide to heare talke of the deuill 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 victorie The word rendred openly signifieth sometimes eminently b Joh. 7.4 sometimes without authoritie c Act. 4.29 sometimes with confidence and vndaunted resolution with assurance or plerophorie d 1 Ioh. 5.14 sometimes with plainenesse and euidence e Ioh 16 25.29 sometimes with libertie f â— Tim. 3.13 But I rest in the word openly here vsed And triumphed ouer them Here is the third part of the victorie This triumph was first begunne in the resurrection and ascension of Christ g Eph. 4.7 2. It was continued in the publication of the Gospell h 2 Cor. 2.14 which is newes of victorie 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 Angels 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 ioyes and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfected in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and deuils Now for vse of this Vse what iust cause is there to take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the deuill 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 deuill 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 walke worthy of such a victorie yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthy tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principalities 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 this in himselfe either it notes his mysticall 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 victorie for vs there was none other able to stand in the field against the aduersarie 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 stand in this battell of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holiday or of the new Moone or of the Sabboth dayes 17. Which are but a shadow 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 publikely laid downe in the first Councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laid downe that the Apostle after giues order to the Church that those ceremonies should neuer be vsed nor any other deuices but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meats and drinkes and the obseruation of times concerning which hee writes more sharply Gal. 3.1.3 4.10 5.9 6.12 In the Law there were three sorts of meats that legally were required 1. The meat offerings 2. The shew bread 3. The cleane beasts The meat offering was a type of Christ our nourishment The shew bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the cud 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 meats is taken away 1 Tim. 4.1.2.3.4 The difference of times in the Law is here said to be threefold of dayes of moneths of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holiday but in diuers senses some say in part of an holiday that is in partition of a festiuall day from a not festiuall day as well in dayes as in moneths or Sabboths 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 holiday that is in that part of them which concernes dayes c. But it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first dayes of euery moneth Or of Sabboth dayes There were diuers sorts of Sabboths of dayes of yeeres or seuens of yeeres The Sabboths of dayes were either morall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabboths were either more solemne such as were the three great feasts Passeouer Pentecost tabernacles or lesse solemne such as were the feasts of blowing the trumpets a Leuit. 23.24 and the feast of expiation b Leuit. 16.32 33.34 The Sabboth of yeeres was euery seuenth yeere c Leuit. 25.4.5.6 to 11. The Sabboth of seuens of yeeres was the Iubile which returned euery fiftie yeeres We see here then that the Apostle shewes that wee are deliuered from the bondage of the obseruation as before of meats so now of Sabboths Obiect But is the Sabboth day that was morall abrogated Sol. No the Apostle speakes here of the ceremoniall Law not of the morall and of ceremoniall Sabboths not of the morall Sabboth 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 be 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 incurre 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 shadowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this vnauoidable argument These ceremonies are but shadowes of that substance which now we haue and therefore it is a foolish thing to striue about the shadow when we haue the substance Ceremonies were shadowes in diuers respects
to be so is an excellent condition to be truly mortified with Christ is a rare happinesse to die with Christ is better then to liue with the world 4. Penitent sinners haue life and death ioyes and sorrowes c common with Christ 5. In speciall they haue death common with Christ They die with Christ 1. Because Christs death was theirs when Christ died they died because his death was for their sakes and for their benefit 2. Because when their bodies die they die in vnion with Christ 3. Because the vertue of Christs death is deriued to their soules whence flowes death to the law that is a release from the rigour and curse of it 2. Death to sinne that is a power to mortifie sinne conueyed in the ordinances of Christ and applied by the spirit of Christ 3. The presence of Christ in all the duties of mortification though they be done neuer so secretly yet Christ is with them The vse may be both for tryall and comfort For tryall art thou not dead with Christ in respect of the mortification of thy corruptions then art thou not in Christ For comfort to the mortified thou art in Christ and he will neuer leaue thee nor forsake thee till he hath raised thy body and cured thy soule Thus of the words in themselues they are also to be considered as they are here vsed against traditions and so they are two waies Christ is dead and in his death yee are freed from all bondage of soule to any thing but the will of God and therefore 't is a dishonour to Christs death and the freedome purchased in it to make our selues seruants to traditions 2. You are dead with Christ that is you are mortified persons and these things are too light for any graue and penitent persons to take vp his thoughts or cares about them fleshly persons are onely capable of this trash mortified persons without teaching suspect them Thus of the first reason From the rudiments of the world The second reason stands thus if by the death of Christ yee be freed from the ceremonies of Moses which were then rudiments or as it were the first grounds of instruction then much more are you freed from traditions which are but beggerly obseruations that no body can tell whence they came or what good they doe This should be of force to preuaile with vs against the multitudes of idle traditions that raigne amongst the people Why as though yee liued in the world are yee burthened c. Quest Doe not the faithfull liue in the world that he saith with such a salt interrogation as though yee liued in the world Answ They liue in the world corporally yet not in the world in respect of their profession of spirituall and celestiall life so Christs kingdome was not of this world 2. In respect of subiection to all the frame of rites and obseruations of the world they liue not as men that are tyed and vowed to the seruice of the world in whatsoeuer obseruations it shall propound Burthened Traditions are a grieuous 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 burthens vpon their soules The word also notes the audacious liberty 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 proceed further they clogge the ciuill life of man and his priuate affaires with imperious obseruations Thus of the third reason As touch not taste not handle not These words must be vnderstood to be vtterd mimeticωs in a kind of scorne see the wicked subtiltie of the Deuill he turnes himselfe into all formes to ruine vs Once he destroyed the world by tempting man to eat now he goeth about to poyson mens soules with restraining them from eating Some obserue that the haste 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 weightier matters Some learned render touch not by eat not and so note a gradation First they would not haue them eat then not so much as taste 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 be 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 necessitie of obseruing them This is the nature of all outward things they perish with the vsing all is vanitie the glory of the flesh is but as the flower of the field d Esay 40. rust or moth doth corrupt them e Matth. 6. euen crownes are corruptible f 1 Cor. 4.24 Here we see a cleare difference between 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 we 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 stir vs vp to the care of spirituall graces and duties that neuer perish that we may attaine that vncorruptible crowne of righteousnes which God will giue to all that loue his appearing The very daily perishing of foode and rayment are types of thine owne perishing also Thus of the fifth 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 yee burthened See the wretched disposition of mens natures how ready men are to prescribe and how easie men are to be led on in these foolish vanities But are the commandments of God so easily obeyed Are the doctrines of Gods word so willingly imbraced Alas alas 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 six 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 three things alledged to approue the discretion of the founders of these things and instanceth in one kinde viz. abstinence or
of Gods works of old stretch foorth thy hand vnto God and let thy soule desire after him if he shew thee his louing kindnesse thou hast enough hide thee with the Lord by daily and secret praier and he will teach thee his will and his spirit shall leade thee and if he see it meet he will bring thy soule out of aduersitie and execute his righteous iudgement vpon all those that haue oppressed thee T is the Lord that quickneth the dead Rom. 4. and calleth things that are not as if they were Lastly hath the Lord deliuered thee out of desperate and deadly crosses Then let the vowes of God be vpon thee and render thou his praise and confesse his name before the sonnes of men i Ps 56.12.13 Your life is hid Doct. The happinesse and spirituall felicitie of Christians is hid and that vsually from the men of the world and many times from the faithfull First the life of Christians is hid from the world Their life is hid from the men of this world First because God who is their life k Deut. 30. vlt. is hid from them Secondly because the glory of their naturall life is many times buried in the gulfe of outward trouble l 2 Cor. 6.9 Thirdly because the life of grace which is only brought to light by the Gospell m 2 Tim. 1.10 is hid from the perceiuing of the naturall man whom the God of this world hath blinded n 2 Cor. 4.4 Fourthly because the way of holy conuersation is hid from them for carnall men are all strangers from the life of God o Eph. 4.17 It is a narrow way and few there bee that finde it p Mat. 7.14 Fiftly because many of the priuiledges of a gracious life are hid from them As first the inrolling of a Christian in the booke of life q Esay 4.4 Phil. 4.3 Secondly the seale of the spirit of promise r 2 Cor. 1.22 Thirdly pardon of sinne Wicked men perhaps know the faults of Gods children but not the forgiuenesse of those faults Fourthly the power of the meanes The word is a sauour of life ſ 2 Cor. 2.14 and hath spirit and life in it t Ioh. 6. Yet it is as a treasure hid in the field or a little leauen hid in three peckes of meale u Matt. 13. Fiftly comfort in their affliction Wicked men know their afflictions but not their consolations x 2 Cor. 2.9 they seldome or neuer marke the glorious issue and how God compasseth them about with ioyfull deliuerance And generally we may burst out with the Psalmist and say How great is the goodnesse thou hast laid vp for them that trust in thee y Psal 31.19 It is great goodnesse but yet note that hee saith it is laid vp Lastly in respect of the life of glory the world knowes not Christians for it doth not yet appeare what they shall be z 1 Ioh. 3.12 Seeing this is so that the life of Christians is hid from the world as it should inferre the Apostles former exhortation so it should further teach vs not to respect nor care for the iudgement counsell censures c. of carnall men in the whole or any part of Christian life for it is hid from them and they know not of what they speake Yea the life of Christians is hid many times from themselues Nay in the second place sometimes the life of a Christian may bee hid from Christians also themselues so as they cannot discerne their owne happinesse especially in some fits of tentation and seldome or neuer doe they fully discerne in this world so much as the glory of their present estate Dauid thought he was cast out of Gods sight a Psal 31.22 Psal 77. And hee most mournfully makes his mone in the 77. Psalme as if hee were almost resolued that the Lord would not be mercifull to him Iacob cries out My way is hid from the Lord b Esay 40.27 and the people somewhat vehemently say Verily thou O God hidest they selfe O God the Sauiour of Israel c Esay 45.15 Which should comfort afflicted Christians since they may here see that it hath beene an vsuall distresse of Gods deare seruants to haue their life hid in God Vse And withall it may warne vs let him that now standeth in the refreshings of the comforts of Gods presence take heed lest he fall But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger But lest Christians should be discouraged he addeth two comforts First it is with Christ Christs life was hid and in what respects Secondly it is in God With Christ The life of Christ also was hid while hee liued For first the glory of his diuinitie was couered as it were with a vaile in his flesh Secondly his outward glory of his life amongst men was obscured by the many crosses he sustained for our sinnes d Esa 53.7 so as the world did not owne him and hee 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 beautie of the profession of sinceritie it matters not it could not see the excellencie of Christ when he was on earth In God Our life is hid in God either in respect of obiect Obiectiuè Causaliter 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 else 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 VERS 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 The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgement If men would consider of the certaine and glorious appearance of the Lord Iesus Christ when he 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 miserie will certainly follow if men be not more carefull to prouide for their soules before-hand by following the studie 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 truly laid 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 transitorie and earthly things here below that will so little auaile the owners in the day of death and will bee 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 Obs 1 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 Obs 2 is now but little knowne or discerned and that the word appeare imports The Deuill sensualitie and guiltinesse make many men haue little minde to thinke of the day of iudgement so as the fulnesse of Christs maiestie 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 deuill and besotted with sensualitie and the loue of earthly things and withall are so conscious to themselues of the euils they are guiltie of that they haue no desire to discerne or to be taught to know the doctrine of Christs comming Obs 3 3. Those words which is our life are not to be altogether passed ouer they plainly affirme that Christ is our life Christ is our life and this is an honor that the Lord challengeth to himselfe and therefore as hee would be acknowledged to be the way and the truth so also he addeth I am the life a Ioh. 14.6 and to this end he came that men in him might haue life b Joh. 10.10 And with great reason is Christ said to be our life for he formed vs at first when we were not and quickened vs when wee 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 Vses The consideration hereof may both teach vs and trie vs it may teach vs as to acknowledge that wee haue receiued life from Christ so to dedicate what remaineth of our life to the honour and seruice of him that is the author and sole Lord of our liues and withall to runne vnto him for the daily preseruation and renewing of life and louelinesse in vs. And it may trie too for till we can truly 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 Who may truly say and professe that Christ is their life And they only may truly 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 endeuours 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 remoued from them Now I come to the appearance of Christ I haue not here to doe with the appearance of Christ as it is considered in the fore-ordination of God before the foundation of the world c 1 Pet. 1.20 Six appearances of Christ but of the accomplishment of it and so Christs appearance is of diuers kindes For first hee hath appeared vnto the whole world as the true light that made the world and lightneth euery man that commeth into the world d Ioh. 19.10 and thus he appeared in the light of nature Secondly he appeares to the whole Church consisting both of good and bad by the generall light of doctrine and Scripture but many receiue not his testimonie e Ioh. 3.31.32 Thirdly he hath appeared corporally in the dayes of his flesh once in the end of the world to put away sinne by the sacrifice of himselfe f Heb. 9.26 1 Ioh. 3.5 and to dissolue the worke of the deuill g 1 Ioh. 3.8 Then was fulfilled that great mysterie God was manifested in the flesh h 1 Tim. 3.16 Fourthly he hath and doth daily appeare in the hearts of all the faithfull by the manifestation of the spirit of grace i 1 Cor. 12.7 whereby hee doth not onely shine but also dwell in them k Eph. 3.16.17 Fiftly he hath and doth appeare in the day of death by the ministerie 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 maiestie to iudge all men and Angels and this is the appearance here mentioned Threefold iudgement The doctrine of the last iudgement hath beene alwayes vrged 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 here said 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 world Henoch prophesied of it l Jud. 15. so did Moses m Deut. 32. and Dauid n Psal 50. and Salomon o Eccl. 11.9 and Daniel p Dan. 7.13 and Ioel q Joel 3. and Malachie r Mal. 4. so did Christ himselfe Å¿ Matt. 24. and Paul t
day of Christ they haue Quest 2 not now Answ Answ First they shall haue freedome from all the former bondage and vanitie Secondly they shall bee deliuered into the libertie of the sonnes of God that is they shall haue a most excellent estate when the children of God are glorified Wherein the Lord shewes his iustice in that the creature shall haue restitution for what is lost by man Ob. Ob. But shall there bee a resurrection of creatures as well as men Sol. Sol. No for this restitution shall be made in specie not in indiuiduo 1. Not to euery particular of euery kinde or sort but 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 iudgement 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 gouernment in heauen as was on earth Hee 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 Vses The consideration of the doctrine of the last Iudgement may serue for three principall vses First for terror 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 impenitencie 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 know 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 deuils 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 he 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 hee came then to be iudged but now to iudge hee shall then be seene with terror that was before looked vpon with contempt hee shewed his patience in his first comming but now he will shew his power he appeared then in the forme 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 he 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 fiercenes of his irefull indignation If the powers of heauen shall be shaken at his pleasure oh how shall the miserable heart of the guiltie sinner be rent into 1000. peeces with vnmedicinable sorrowes If Foelix tremble to heare tell of iudgement what will poore Foelix doe when he must feele iudgement 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 wee will it haue when be speakes as the Lord from heauen When Ezechiel Daniel and the Apostle Iohn and others saw but one Angell in a lesser manifestation of his glory comming as a Messenger of good tidings 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 cloathed with all their brightnesse 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 tidings 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 be such a shame to doe penance for one fault in one congregation where men will pray for the offender What a shame will it be when all thy faults shall be discouered before all the whole world without all hope of pittie or helpe Nor is it possible for them to escape this fearfull iudgement the Iudge will not be vnconstant nor will he take reward he will not be ouerlaid with confusion of businesses he will no way be corrupted in iudgement Not to appeare is impossible and to appeare is intolerable here will be no respect of persons nor will the Iudge care how it be taken nor will he be deceiued with colours and circumstances Hee hath tarried so long hee 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 here a question may arise viz. Who are they that are in danger hereof Quest 1 I answer All impenitent sinners Answ But yet there are some kinde of sinners that are expresly named in Scripture and therefore if thou be 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
their owne husbands or wiues then must they begge affection of God by daily and earnest praier 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 be 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 therefore the Apostle vseth the word washed l 1 Cor. 6.9.11 to note the repentance of the Corinthians from these and such like sinnes Now there can be no washing without water neither will a droppe or two serue turne The second sort of remedies 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 saith 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 Pro. 2.1.3.4.11.12.16.17 then shall counsell and vnderstanding preserue thee and 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 she couenant of her God And hereunto agreeth Dauid for propounding this question by what meanes a young man might cleanse his heart hee answereth by taking heed to the word m Psal 119.9 So S. Iohn speaking to the young men saith the word of God abideth in you and ye haue ouercome the wicked one n 1 Ioh. 2.14 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 daies of thy youth o Eccl. 11. vlt. with 12.1 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 heart to the often meditation of thine owne mortalitie that the thoughts of thy death may be a kinde of death to thy lusts this the Apostle Peter implies when he saith as strangers and pilgrims abstaine from fleshly lusts manifestly importing that if we did seriously thinke that we are here 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 p 1 Cor. 10.6.8.11 The third preseruatiue is daily earnest and constant praier vnto God against them And if wee 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 plâ—â—â—â—â— of crucifying the lusts of the flesh q Gal. 5.24 And that praier is a remedie the Apostles owne practise shewes for when Satan buffeted him he praied vnto God and that thrice that he might get the temptation to depart from him r 2 Cor. 12.9 The fourth preseruatiue is to walke in loue I meane Christian loue to Gods children and such a loue as hath both affection and societie and spirituall imployment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse hee doth first aduise them and that seriously to walke in loue Å¿ Eph. 5.2.3 as knowing that the exercise of true Christian loue breeds such contentment and desire of holinesse that it mightily fenceth the heart against all base lusts whatsoeuer For they cannot stand together and vsually such as are withdrawne by concupiscence are likewise withdrawne from all profitable fellowship with Gods children The fift preseruatiue is watchfulnesse in the daily obseruing of the first motions of lust and in carefulnesse in directing the heart into Gods presence deuoting in our couenants and desires our thoughts and affections to God Thus Salomon when be would giue direction against the whorish woman aduiseth My sonne giue mee thy heart and let thine eyes delight in my wayes t Prou. 23.26.27 The causes and occasions of lust The last preseruatiue is to auoid the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodome as the Prophet Ezechiel shewes u Ezech. 46.49 And contrariwise diligence in our callings is a notable helpe to keepe out inordinate desires and vaine thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synecdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beat downe our bodies x 1 Cor 9.27 either by abstinence or sobrietie in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keepe them also from that speciall aptnesse to rise The third is the high estimation of earthly things and the too great liking of them for this loue secretly brings in lust Thus the Apostle to Timothie saies that the loue of mony and riches breeds noisome lusts which in short time drowne man in perdition y 1 Tim. 6.9 The like may be said of the estimation and too much viewing of apparell beautie c. The fourth is ignorance and hardnesse of heart for thus it was in those the Apostle mentions in the fourth to the Ephesians z Eph. 4.17.18 that greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart and the blindnesse and emptinesse of their mindes And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the minde or tendernesse remaines in the heart lust desires both a darke house and a darke minde The fift is euill company and therefore the holy Ghost giues this rule to those that would not bee ensnared with the strange woman Walke thou in the way of good men and keepe the way of the righteous Prou. 1.20 The last is care for the flesh It is the libertie men take not only to feed themselues in contemplatiue wickednes but also to plod and cast about how to satisfie fulfill
his exceeding great reward c Gen. 15.1 The third preseruatiue is the daily practise of pietie 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 needs 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 adioynes this exhortation Let your loines be girded about and your lights burning and ye your selues like vnto them that wait 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 finde waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they doe so little thinke 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 shun the meanes and occasions of couetousnesse And to this end it is good not to conuerse much with couetous persons or to get our selues libertie to conceiue the hope of any long prosperitie and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we finde to be a meanes to kindle or inflame couetous desires that wee should auoid 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 VERS 6. For the which things sake the wrath of God commeth on the children of disobedience VERS 7. Wherein ye also walked once when ye liued in them THese words containe two reasons to enforce the exhortation in the former verse The one is taken from the euill effects of the former sinnes vers 6. The other is taken from their owne experience while they liued in the estate of corruption vers 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 apart 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 filthines and couetousnes shall not escape Gods wrath for they incurre both his hatred and his plagues both which are signified by the word wrath Gods wrath vpon vncleane persons 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 vncleannesse 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 meets with the sinnes of the body by iudgements vpon the body so that many filthy 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 d Pro. 5.11.12 Now I am brought almost into all euill in the middest of the assembly Spirituall for vncleannesse breeds in many a reprobate sense e Rom. 1.24.29 c. and finall impenitencie Many also for their filthinesse are pursued with secret and fearfull terrors of conscience and sometimes phrensie 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 hee shall speed any better for God hates him wonderfully And therefore the Prophet Ezechiel saith that the Lord smites his fists f Ezech. 22.13 at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now lest the people should obiect that those were but great words the Lord would not doe so they would deale well enough with the Lord he preuenteth it and saith Can thy heart endure Vers 14. or can thine hands be strong in the dayes that I shall haue to doe with thee I the Lord haue spoken it and will doe it Let couetous persons without further enquirie 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 countrey their burnt offerings would not bee pleasant nor their sacrifices sweet vnto him g Ier. 6.13.20 Ob. But couetous persons are of most men so well furnished that there is not that meanes 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 may fall vpon it and neighbour and friend may perish together h Ier. 6.21 The Lord hath meanes enough when men little thinke of it to bring downe rebellious sinners Ob. But wee see couetous persons and wealthy worldlings scape the best and longest of many others Sol. The Prophet Amos saith Amos 8.5 6.7 the Lord hath sworne by the excellencie of Iacob will neuer forget any of their workes Though the Lord may deferre yet certainly hee 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 k Hab. 2.10 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 l Iob 27.8 he that is a great oppressor shall not prolong his dayes m Pro. 18.16 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 n Ier. 17.11 How horrible then shall
out like fire and the rockes are broken by him The wrath of God to shew the exquisite and intolerable Secondly by similitude 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 said to be a consuming fire z Heb. 12.29 Deut. 4.24 Moses also saith 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 a Deut. 32.22 Thirdly by example Thirdly who can th nke the anger of God not to be infinitely terrible that can but seriously consider these examples and presidents of it First Gods reprobating or fore damning of millions of men Secondly the sinne of Adam pursued with such vnconceiueable iudgements vpon him and his name Thiâ—dly the drowning of the old world the burning of Sodome the opening of the earth to swallow vp the rebellious the sea swallowing vp Pharaoh and his hoâ—st Fourthly the forlorne estate of the Gentiles not looked after for many hundred yeeres Fiftly the Iewes sometimes the only 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 suretie for 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 be liuely in this point When but a drop of anger lights vpon the soule of man in this world how vnable is he to sustaine 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 point Hovv vvrath is brought vpon vs. For the second wrath is wrought or brought vpon vs foure wayes First the Law workes wrath for being transgressed it breeds displeasure pleads for iudgement records sinne and presents it in Gods sight Secondly Christ in the ministerie of the word applies wrath or discouers Gods indignation and so he is said to smite and slay the wicked b Reu. 19.15 Esay 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Thirdly the Magistrate is a reuenger in executing Gods wrathc. Fourthly wrath is brought vpon vs by Gods armie 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 The signes of Gods anger Thirdly concerning the signes of Gods anger wee must vnderstand that Gods eternall anger towards other men in particular cannot be knowne nor his temporall anger by any ordinary way of certaintie 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 knowne and so may his priuate anger to our selues in speciall Signes of publike anger 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 be knowne 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 births 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 we know Gods anger Wee know fire either by the report of men worthy to be 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 Ambassadors 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 Signes of priuate anger The signes of Gods anger to a particular man are such as these First if a man haue not the markes of a childe of God vpon him for whom God loues and is not angrie with they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter Tau d Ezech. 9. Secondly if he finde himselfe directly vnder the threatnings of Gods word Thirdly it 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 reades and prayes without all affection or life and is so constantly For if the Lord were pleased hee would shew himselfe in the vse of the meanes of communion with him Fourthly a man may gather something by his crosses for if he finde a sting in them that God fights against him in them so as they pierce and vex and disquiet his soule with perplexitie but especially if hee finde his heart also closed with hardnesse so as hee doe not call when the Lord bindeth him this is in all likelihood not onely a signe of wrath but that the wrath increaseth e Iob 36.13 this is the rod of indignation Fiftly if a man liue in some sinnes they are manifest signes of wrath as persecution f 1 Thess 2.16 whoredome g Prou. 22.14 hatred of the brethren h 1 Iohn with-holding the truth in vnrighteousnesse i Rom. 1.18 couetousnesse and vncleannesse k Eph. 5.35 and generally all sinnes contained in any of the catalogues against which the Lord denounceth his iudgements in seuerall Scriptures Lastly sometimes Gods anger is felt in the terrors and paine of the conscience the Lord making some men to feele the edge of his axe and fighting against them with his terrors Now wheresoeuer these are felt by a soule that hath not beene truly humbled for sinne they are assured pledges and beginnings of Gods wrath from heauen Hitherto of the greatnesse meanes and signes of Gods anger Hovv publike vvrath is pacified Now of the way to pacifie Gods anger when it is perceiued Gods publike anger is pacified and staied first by the praiers and fastings of the righteous and therefore it is the Prophet
God and worke righteousnesse they may hold out to beare the crosse for the Lord will meet them in the vse of the meanes Esay 64.5 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 a Psal 99.8 And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them b Mich. 7.7.8 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 c 1 Cor 11.32 And they are whipped by the Father of spirits that they may bring forth the quiet fruit of righteousnesse d Heb. 12.11 In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessels of wrath and all tends to the fitting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their vvilfull impenitencie to declare his iustice vpon them All these their differences are notably exprest by the Prophet Esay in his 27. and 28. chapter for hee sheweth that the Lord is a carefull and wise husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow e Esay 21.24 so is it with the Lord he 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 thinke that the wicked the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him f Esay 27.7 As if he should 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 hee contended with him in measure and smote him in his bunches whereas when God smites at a wicked man Vers 8. he smites at the root and after many blowes he will continually haue him downe And for the least difference the Prophet shewes further that by this shall the iniquitie of Iacob be purged and this is all fruit to take away his sinne h vers 9. As if he would plainely 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 VERS 7. In which yee also walked sometime when yee 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 yee haue liued a long time in these corruptions and sins and 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 diuers things may be briefly noted First Obseruations from the coherence 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 Physitian vseth here the counsell hereunto as a principall part of his direction For in that he puts them in minde of it it shewes that they should minde 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 beat 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 occasion to take notice of this for a truth that where a man hath soundly repented of any sin he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning it It is a notable testimonie that a man hath not truely 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 Simile the least touch of it makes a man start and cry out but when it is whole you may gripe it hard and yet he aileth nothing at all So it is with our consciences in matters of sinne They are but in a miserable case that rage and fret and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say The profit of remembring our misery by nature to what end doth the Apostle so often put them in minde 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 sense and admiration of Gods mercy that hath drawne 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 childe of God industrious in Gods worke seeing he hath spent so much time in the seruice of the deuill the world and the flesh And further it helps 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 diuers pleasures c. And lastly Hovv farre priuate men may meddle vvith the former sins of others 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
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 honour b Deut. 26.15 16. The men of their strife shall surely perish and come to nothing c Esa 41.8.11 12. The Lord will helpe them and comfort them in all strife he will be a wall of fire round about them and the glory in the middest of them the Lord will owne them as his portion that hee hath taken to himselfe out of the whole earth d Zach. 1.5.12 He will vse them as his friends hee will heare their praiers and communicate his secrets vnto them e Ioh. 15.19 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 visite mee 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 f Psa 106.4.5 Especially wee should labour to make our calling and election sure g 2 Pet. 1.10 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 Who may be sure they are elect 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 bee with much affliction h 1 Thes 5.6 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 patience godlinesse and brotherly kindnesse and loue i 2 Pet. 1.4.5.6.7.10 Lastly if wee be comforted in our election we should then labour to inflame our hearts out of the sense 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 1. in the head Hovv many vvaies the elect are holy 2. In their lawes 3. In their Sacraments in respect of which they are sacramentally holy 4. By imputation 5. By hope k Gal. 5.6 of that consummate holinesse in heauen 6. In their calling so they are Saints by calling l 2 Cor. 1.1 7. As they are Temples of the holy Ghost But the holinesse of sanctification is here 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 m Deut. 7.6 Isa 4.4 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 body and in spirit n 2 Cor. 7.1 Eph. 5.3 Quest 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 we may haue comfort that we are holy in Gods account Answ 4. Signes of a holy man 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 indeauors 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 be 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 he needs not doubt of his acceptation to be holy Fiue properties of Gods loue Beloued In this word is lodged the third Motiue which is taken from Gods loue as if the Apostle would affirme that if Christians did seriously consider what it is to be loued of God they would finde full incouragement to all grace and dutie now this may be better opened if wee consider but the properties of Gods loue wherein it wonderfully excels As first if God loue thee it is with a free loue o Hos 14.5 he stands not vpon thy desert or worthinesse Againe he loues first hee loues before he be loued he loued vs when wee hated him he chose vs when we did not chuse him 3. Gods loue is wonderfull tender which will appeare if wee consider that he is not onely gracious but mercifull slow to anger of much kindnesse and repenteth him of the euill q Ioel. 2.13 4. Gods loue is naturall not forced and therefore he is said to quiet himselfe in his loue r Zeph. 3.17 and himselfe loueth mercy ſ Mich. 7.18 Lastly his loue is an euerlasting loue t Ier. 31.3 where hee loueth he loueth to the end u Ioh. 13.1 Vses 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 here it is And besides the meditation of Gods loue to vs should incourage vs against all crosses for God will giue his beloued rest * Psal 127.2 They shall be blessed and it shall be well with them They shall be deliuered for he will helpe with his right hand x Psal 60.5 But especially it should hearten 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 be decked And doth the Lord loue vs and shall not we striue to shew our loue to him againe Euen by louing his word glory children
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 Secondly when in our cariage we continually feare to offend God or doe any thing that might disturbe the peace of our consciences Thirdly when in aduersitie we can denie our selues and rather chuse to suffer affliction then forgoe the peace of Christ in our hearts n Ioh. 16.33 Now when the Holy Ghost adds in your hearts 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 hardnes of heart and the spirituall slumber It will not rest till there be affections of godlinesse as well as common profession of it Hypocrisie for it notes that it will not rule onely by keeping iustice in a mans life but it will rule within a mans thoughts and affections Ioh. 14.17 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 here 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 Vses The vse of this may serue for reproofe of that lamentable securitie 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 confirme themselues in this presumption that they are in Gods fauor when indeed they are not It was the fault of some Prophets o Ier. 23.17 18 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 p Psal 14. Rom 3.17 And the day of iudgment shall finde many that cry peace and safetie while they are ready suddenly to perish q 1 Thess 5.3 Iehu could say what peace so long as the whoredomes and witchcrafts of their mother Iesabel remaine So may not we say what peace can there be vnto men though the world struggle and gainesay so long as lip-seruice swearing prophanation of the Sabboth What vve must do to get peace bloud drunkennesse whoredome contempt of the word c doe so much abound without amendment Secondly hence we may learne by all meanes to seeke the peace of God into our heart And to this end we must be Gods people r Psal 85.8 and get an humble and contrite heat Å¿ Isa 57.15.19 Psal 37.11 and soundly labour our iustification by faith t Rom 5.1 we must be good and true in our hearts u Psal 125. vlt. and worke righteousnes * Esay 32.17 Rom 2.10 Gâ—l 6.16 and studie the Scriptures waiting vpon the word preached x Esay 57.19 Luk 10.6 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 Ob. Oh but I haue many and great afflictions in the world Sol. What though in Christ thou maist haue peace y Ioh. 16.33 Oh but I cannot see which way I should haue any peace Sol. He will create peace z Esa 57.19 Oh but the Deuill is very violent in tempting Sol. The God of peace will tread the Deuill downe shortly a Rom. 16.20 Oh but the peace we haue neither is nor here will be perfect Sol. Peace shall come b Esay 57.2 Oh but I am afraid lest my peace with God breake and so hold not Sol. The mountaines may fall but Gods couenant of peace shall not fall c Esay 54.10 Thus of internall peace externall peace followes And it is either domesticall or ecclesiasticall or politicall 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 marueilous blessing This peace hath not in it a confusion of all sorts of men ioyned together in one vniuersall amitie 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 darknes will not mix with light the children of the Prophets will be as signes and wonders euen in Israel But this peace is a holy amitie and heauenly concord in the true members of the mysticall bodie 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 be sought and prayed for of euery Christian but especially it should be the care of Church-gouernors And certainely there would be more peace if they would more and more loue goodnes and honour good men and more carefully preuent and seuerely purge out the leauen of corrupt doctrine and wicked life and so tithe minte and cummin as not to neglect the weightier 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 is 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 here is meant in generall concord and a quiet harmelesse peaceable course of conuersing with men in all our cariage 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 we 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 we can forbeare and forgiue notwithstanding any inequalitie Now this peace may be said to rule in the heart though it be externall because if corrupt passions be killed in thee as enuie rage malice desire of reuenge c. men would easily agree in life binde the heart to the good abearing and the hands will binde 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 d Ps 34.13 14 Rom. 14.18 Heb. 12.14 But that men might attaine peace they must haue salt in themselues e Mark 9.50 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 f Zach. 8.19 Heb. 12.14 Jam. 3.18 peace without holinesse is but prophane rest Thus of the dutie the reasons follow To the which yee are called We are called to peace not onely by men who by their lawes require peace but chiefly by God and that two wayes First in the generall precepts of the words 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 necessitie 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 do 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 be louers of peace In one bodie 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 it is most vnnaturall and vnseemely for Christians to bite and deuoure one another by iarring and complayning and wrangling one with another and we 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 Thankfulnesse followes And be yee thankefull Thankfulnesse 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 be it notes but the right manner of affecting in giuing or receiuing thankes This thankfulnes hath in it principally gratitude that is thanks in words yet it may containe also gratuities that is tokens of good will whereby we indeuour indeed to recompence good for good Thankfulnes is sometimes in desire sometimes indeede it is true thankfulnesse vnfainedly to desire opportunitie to shew it Thankfulnes 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 thankfulnes or in him that must receiue it What is required in performing thankfulnes In performing thankfulnesse we must obserue these rules First it must be wholly 2. It must be in all places 3. It must be without flattery or insinuation to begge new fauours 4. It must be without the fauouring of the vices of others What is required in receiuing thanks In receiuing thanks there are these three rules 1. That he intend not to bring into bondage by shewing of kindnesse for so to receiue kindnesse were to lose a mans liberty 2. That out of pride he wax 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 thanks 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 vers 16.17 and they concerne 1. The meanes of holy life vers 16. viz. the word 2. The end of holy life vers 17. viz. the glory of Christ The sixteenth verse conteines an exhortation to the carefull and plentifull and frequent vse of the word Doctrine from Coherence The word is the principall meanes The vvord makes men not onely more religious but also more iust not onely to make vs religious and holy in our behauiour towards God but also to make vs righteous iust and amiable in our cariage towards men It is the word that makes vs 1. New creatures a 1 Pet. 1.23 Jam. 1.18 2. Humble b Esay 66.2 3. Meeke Psal 45.4 where it is called the word of meeknesse not because it requires it and containeth discourse of the praises of it but by effect because it makes men so 4. Patient and long-suffering Reuel 3.10 The word of my patience It begets patience yea such patience as Christ will owne yea such as by influence comes from Christ by meanes of the word 5. Clement able to forbeare and forgiue c Jam. 3.17 6. Louing able to expresse in cariage the affections and duties of loue d Phil. 1.9 2.14.16 7. Peaceable Esay 2.2.4 The word shall iudge all strife so as men shall not only lay aside the effects and meanes of contention and hostilitie but become by the power of the word willing to serue one another in loue yea to abide the labour of loue noted by mattockes and sithes No worke so base or laborious but godly men perswaded by the word will vndertake them for the good and peace of the Church and their brethren I might instance in the rest of the vertues but these shall suffice This should informe vs concerning the causes of the viciousnesse of the liues of the most it is because they so stubbornly rebel against the word Vse either refusing to heare it or hardning their heart against the working of it And secondly if we finde our corruptions in our selues to get head and make vs not onely a burthen to our selues but an offence to our brethren we should come to the word and to Christs ministers for there we may finde helpe if we will be aduised and if our seruant and children in their cariage be disordered we should bring them to Gods house that there they may be framed to a greater care of their behauiour in our house Thus of the Coherence This verse in it selfe containes an exhortation concerning the word of God and thus he exhorts to the right vse First of the word in generall
very principles And they shew it in that they are so inexpert and vnskilfull in the word of righteousnes The second generall vse is for information See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne it is good for worship in the temple Psal 119.96 it is good for our affaires in the family it is of vse in prosperity and in aduersity it fits for the profit of all sorts of men at all times and in all places and so doth nothing else in the world The third generall vse is for instruction The meditation of the intertainement of the word in all these words required should teach vs to open our Churches open our houses yea our hearts and all for the word And to this end to consecrate our selues to the studie of the word in all the meanes both publike and priuate Ob. Obiect But if I should it will be in vaine I haue such an ill memory c. Sol. Psal 119.160 Ans The beginning of the word is truth and men should finde by experience the contrary to their feares if they in sinceritie sought vnto God in the word and as for ill memory we must know that a good memorie is the gift of God as well as a good heart and no man hath it naturally wicked men may haue large memories but not sanctified to containe holy things and therefore if men would seeke to God in vprightnesse of desire whatsoeuer they lost yet the iudgement or answer of God in the word preached or by reading or conference which resolueth their doubts pointeth at the meanes to redresse their corruptions c. should not be wholly forgotten The iudgements of his righteousnesse indure for euer that part of knowledge that particularly answers their desires or the experience of their want in themselues this shall be deeply imprinted in them by God so as the vertue thereof shall neuer be lost To conclude seeing the holy Ghost requires all carefull intertainement of the word we should do that vnto it that we would do for the entertaining of some great man into our houses 1. make cleane the roome of our hearts purge out hypocrisie malice c. 2. When the word is come in molest it not take heed of strange affections passions and lusts 3. Receiue it with ioy and expresse all the signes of ioy The last generall vse is for consolation vnto all such as loue the word They should encourage themselues and say with Dauid thy statutes shall be my song so long as I continue in the house of my Pilgrimage Ob. Ob. Sol. Esay 51.7 But our inward desires and delights in the word are mixed withoutward disgraces and scornes of men we are reproched slandered rebuked c. Ans Hearken vnto me ye that know righteousnesse not ye that talke of it or heare them that teach it but yee that know indeed what sinceritie meanes and ye of the people in whose hearts are my lawes as if God would wish them to looke vp and see the great reward of their well doing Ob. Ob. Sol. Ob. Sol. But they might say we are tanted and threatned and disgraced Ans Feare not the reproach of men nor be afraid of their rebukes Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill then we doing well Ans Though God doe not by sudden iudgements destroy them all at once yet hee promiseth that his curse shall secretly and insensibly eat them as the moth God doth daily iudge them though we see it not and for the faithfull Esay 51.7.8 their righteousnesse shall neuer be taken away by the reproaches of men but it will endure for euer c. Thus of the vses in generall From the particular consideration of each of the words diuers speciall vses may be made Dwell First if the word must dwell with vs it should teach vs to practise what we are here exhorted get the word into our houses let it so dwell with vs that nothing sound more in a Christian house then the word that is to liue comfortably This is to liue in the shadow of the Almightie a Psal 91.1 in the very light of Gods countenance b Psal 140. A house without the word is a very dungeon of darknesse To exercise our selues in the law it will giue our hearts rest in the daies of euill The fathers commandement and the mothers instruction would leade our children and seruants when they walke c Psal 94.12 it would watch for them when they sleepe and when they wake it would talke with them it would be a lanterne and the very way of life to them It would keepe them from the strange woman d Prou. 9.20 to 25. there would not be such filthines in many houses as now commonly appeares to be What can better preserue Iacob from confusion or his face from being pale then if he might see his children the worke of Gods hand framed and fitted by the word in regeneration and the duties of new obedience This would make religious parents to sanctifie Gods name euen to sanctifie the holy one and with singular encouragement from the God of Israel Isa 29.22.23 In you Secondly in that the people are made the subiect persons to bee exhorted hereunto it plainly confutes the opinion and practise of the Papists that either hide the word in a strange tongue or prohibit priuate men from the domesticall and daily vse of it But the Apostle doth not enuie it in the Lords people that the word should dwell plenteously in them as well as in Clergie men Plenteously 3. In that he requires the word should not only dwell with vs but for measure be plenteously there it should teach vs in practise to endeuour it but for explication of this vse I consider of two questions to answer them Quest Quest 1. What must we doe that the word might be in vs plenteously and the knowledge of it abound Ans Answ Six things are to be practised 1. Wee must walke at libertie freeing our heads from worldly cares lusts and delights e Psal 119.45 2. Wee must auoid euill company and say with Dauid Away from mee all yee wicked for I seeke Gods statutes f Ps 119.115 3. We must striue to take away the lets of the practise of what we doe know this Dauid cals the lifting vp of his hands to Gods Law g Ps 119.48 4. We must exercise our selues in the word day and night in reading hearing meditating conference propounding of doubts and comparing of places and all times by all wayes turning our selues into all formes to gaine knowledge 5. We should by praier beseech God to doe two things for vs first to giue vs the spirit of reuelation h Ephes 1.18 secondly to giue vs larger hearts i Psal 119.32 6. We must be thankfull for what knowledge we doe get by the meanes
k Ps 119.171 Quest Quest 2. But how may we know whether the word doe dwell plenteously in vs Answ Answ It may be tried and discouered seuen wayes 1. By our growth in true humilitie and meeknesse l Psal 15.9 2. By the confirmation of the testimonie of Iesus in our hearts m 1 Cor. 1.5.4 3. By the measure of our growth in the loue of God and his people yea and thus we may trie our declining in the vigor of knowledge for knowledge had in abundance 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 hee 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 n Ps 119.35 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 o Esay 26.9 5. By our confidence in it a man that hath gotten a great deale of wealth money 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 p Ps 119.57 it shewes men haue but a little of the word in them when euery crosse can dissolue their rest and confidence 6. By our measure of libertie from the power and bondage of speciall corruptions q Ioh. 8.31.32 7. By our abilitie in admonishing they are full of goodnesse and knowledge that are able to admonish r Rom. 15.14 Richly 4. In that the word must dwell in vs richly it may serue 1. for reproofe and that two wayes 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 shewes Luk. 12. Secondly of mens hypocrisie they say they are rich when they are not Reu. 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 wee may keepe his testimonies as wee would keepe treasure Å¿ Psal 119 11.88.72 Lastly in that he addes in all wisdome it should teach vs first to pray to God with Dauid that he would teach vs good iudgement and knowledge t Psal 119.66 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 bindes vs to a plentifull vse of the word bindes vnto a wise vse of it Thus of the second thing viz. the entertainment 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 Hymnes 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 knowne and not practised are chiefe Ob. Ob. It seemes this place fauours the opinion of such as hold 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 Sol. so as they keepe themselues within their bounds viz. that the matter taught be not against pietie the true peace of Sion and that the manner be plaine and familiar as familie instruction should be by keeping a foot 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 u Neh 9.20 by his rod * Esay 26.9 and by his word so here but that which wee are here 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 x Exod. 24.12 a wise man hauing gotten knowledge into his head must by his lips spreade it abroad y Prou. 15.7 Qu. But whom must wee teach Ans Principally our selues so as wee consider our owne wayes to turne our feet into Gods testimonies z Psa 119.59 yet also wee are to teach one another when we spie our brethren to be ignorant so should not only Ministers doe but masters of families and euery Christian in conuersing with others Admonishing Man is admonished 1. By the rebukes of the Law a Iam 2.9 2. By the example of Scripture b 1 Cor. 10.11 3. By the spirit of God c Esay 30.21 4. By the conscience in wicked men many times 5. Men are rebuked by their owne words d Iob 15.6 6. By the words of other men especially as admonition is grounded on the words of God So here Concerning admonition I propound foure things 1. Who may admonish Who may admonish 2. Who are to be admonished 3. How 4. The vses Quest 1. Who may admonish Ans Ministers may e 2 Tim. 4 12. parents may f Ephes 6.4 yea men ought not to reiect the admonitions of their wiues g Gen. 21.12 nay which is more they may not despise the iudgement of their seruants h Iob 31.13 Quest 2. Who are to be admonished Ans I consider it 1. Negatiuely Not 1. They that sinne against the holy Ghost Who are to admonish 2. Hereticall men after once or twice warning Tit. 3.10 3. Not stubborne wilfull scornfull prophane persons Not dogges and swine Matth. 7. Not the scorner Prou. 9 8. 4. If it be about wrongs and abuses offered to vs either 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 i 1 Thess 5.14 besides ordinary wicked men that appeare not to be scorners not onely may but
ought to be admonished that the light may manifest their workes k Eph. 5.11 that they may become sounder in the faith l Tit. 1.13 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 m Pro. 24.24 Yea none are so wise and godly but they may bee admonished n Pro. 9.9 such as are full of goodnesse and knowledge able to admonish others o Rom. 15.14 but it should be our most vsuall and principall labour to admonish our owne soules and reproue our wayes in Gods sight p Iob 23.15 for it is a speciall way by which a wise man may be profitable to himselfe q Iob 22.2 Quest 3. What rules are to be obserued in admonition What rules are to be obserued in admonition Ans In admonition wee 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 being the words of Christ not our owne words To this end wee should store our selues and hold fast the faithfull word according to doctrine First wee should be 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 wee may rebuke c. r Tit. 1.9 Secondly wee must see that the manner of admonition bee right Admonition is to be performed First with Innocencie wee must not be faultie our selues or if wee haue beene we must plainly acknowledge it before we admonish Secondly with discretion which must be shewed in three things First that wee be sure that they haue offended not led to it by suspicion of our owne hearts or by heare-say or by outward appearance not iudge by the hearing of our eares and sight of our eyes Å¿ Esa 11.3 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 t Pro. 25.11 Thirdly that it be done seasonably with loue admonishing as a brother u 2 Thess 3.15 Fourthly with meeknesse * Gal. 6.1 Fiftly with secrecie x Matt. 18.15 Prou 25.9 Sixtly with plainenesse spare no words to satisfie them y Leu. 19.17 Seuenthly with compassion and tendernesse z 2 Cor. 2.4 Eighthly with perseuerance a Prou. 13.19 wee must not bee weary and discouraged but accomplish it Ninthly with all authoritie b Tit. 2. vlt. that neither our selues nor Gods ordinances be despised In receiuing admonition we must looke to foure things We must receiue admonition First with loue and holy estimation c 1 Thess 5.12 Psal 141.7 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. d Prou. 30.2.3 Thirdly with subiection and direct acknowledgement giuing glory 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 e Prou. 9.9 Yea it is as a golden earing to the wise and obedient eare f Prou. 25.12 And he that rebuketh shall finde more fauour at the length then he that flattereth with his tongue g Prou. 18.23 Men are said to be pulled out of the fire by admonition h Iud. 22.23 Secondly we must take heed of sinning against admonition Now men sinne against admonition three wayes 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 lothnesse to come vnto the light to shew the reasons of dislike this lothnesse begets a very separation in heart separation 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 i Iob 6.27 or when men respect Gods person k Iob 13.8 9. 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 l Job 19.3 To conclude when men faile in the manner before described want innocencie 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 be 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 m Esa 29.21 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 haughtie but God will lay them in the slimy valley where are Many already like them and innumerable more shall come after them n Iob 21.31.32 Many are the ill effects of resisting admonition It is a signe of a scorner o Prou. 13.1 15.12 and that men are out of the way p Prou. 15.10 it brings temporall iudgements and shame vpon them q Prou. 13.18 Hos 4.4.5 men may also come to that horrible condition by resisting admonition that they beeing peruerted shall goe about damned of their owne soules r Tit. 3.10.11 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 What meant by Psalmes Hymnes and spirituall Songs foundation or authoritie of the Psalmes we vse viz. they must be 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 heads 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 maners or holy life Hymnes containe praises to God in the commemoration of his benefits Songs containe doctrine of the cheefe 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 propertie 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 cheefely 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 aswel 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 Rules in singing of Psalmes 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 familie or when Christians meet there should be choice 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 diuersly interpreted some vnderstand it of the dexteritie 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 thanksgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing we must sing with holy ioy Å¿ Psal 9.2 with trust in Gods mercies t Psal 13 5. with a holy commemoration of Gods benefits u Psal 47.6 yea with the praier and desires of our hearts that our words in singing may be acceptable * Psalm 104.33.34 Thirdly wee must sing with our hearts not with our tongues only outwardly for ostentation to sing with our hearts is to sing with vnderstanding x Psal 47.7 1 Cor. 14.14 with sense and feeling Hence wee are said to prepare our hearts before we sing y Psal 57.7 and it is to be obserued that Dauid bids his tongue awake z Psal 57.8 noting that hee 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 a Ephes 5.19 that is both to Gods glory 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 b Iam. 5.13 yea to account this as heauenly melodie c Ephes 5.19 a precious perfume for our chambers a holy homage to God the calues of our lips yea wee should resolue against all the prophane contempt of the world to praise God thus while we liue d Psal 156.2 104.33 and to this end wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes as well as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming c. in singing of carols 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 before which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse VERS 17. And whatsoeuer ye 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 second 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 hee tooke order for the meanes of holy life here he takes order for the end of it Doct. In generall vnto the goodnesse of the action a good end is essentially required Vnto goodnesse of the action the goodnesse of the end is 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 Pharisies 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 Sabboths to make amends for their sinnes on the weeke dayes it ceaseth to be good to them It is good to honour Gods Ministers but where men honour them either to keepe their owne credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable e Luk. 14.19 such honour is not good Workes of mercy 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 one another but not good in such men as forbeare onely for want of power or opportunitie to reuenge and therefore we should informe our selues better Matt. 6. and as wee would haue God to accept or blesse vs to get good ends to our actions Thus of the generall In this verse the end of well-doing is two wayes considered First as it is the end of intention that is that wee should propound and aime at as the motiue and marke of our endeuours and that is ordered and required in these words Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of
consummation â— that by which wee finish our workes and that is required in these words giuing thankes to God euen the Father by him In short the end of intention is the glory of God in Christ the end of consummation is the giuing of thankes when wee haue done our endeuours In the first part I consider 1 What should bee the maine end of our actions Doe all in the name of Christ 2 How we are tied to it First for persons Yee Secondly for kinds of imploiment in word and deed Thirdly for extent whatsoeuer yee doe doe all Doe all in the name of the Lord Iesus Here foure things are required of vs. Things are done in the name of Christ foure vvayes Ephes 6. First that all be done in the assurance of the loue of Christ that we be sure that we know Christ as we know a man by his name that when wee goe to doe Gods worke we be first sure of Christs reward this is to be shod with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authoritie of Christ and his warrant in his word not in the name of Moses for ceremonie or in the name of Angels or Saints for intercession nay in all wee doe our conscience should be tied onely properly by the command of Christ not because such great men would haue it so or I did it to please my parents or kindred c. for then thou doest it in the name of men and not of Christ Thirdly that all be done with inuocation or calling vpon God in the name of Christ all should be consecrate and begun with praier Fourthly and principally that all be done to the glory of God in Christ this should be the scope of all our actions a 1 Cor. 10.31 all should breathe and sauour of Christ In word D. God requires to be glorified by the very words of Christians and contrariwise holds himselfe many times dishonoured by their words he that keepeth his tongue keepeth his life b Pro. 13.3 The honour and dishonour of the tongue is largely explicated Iam. 3. But the vse is for instruction to teach vs 1. to take heed of dishonouring Christ by our words but in speciall we should take heed of words of disgrace and slander to the members of Christ of vaine words c Ephes 5.6 that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words d Iob 6.3 of words of deceit e Psal 36.3 of the words that come from or tend to the strange woman filthy words f Col. 3.8 yea take heed of high words for high talke or the lips of excellencie becomes not a foole g Prou. 17.7 for euill words greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules h Pro. 18.6.7 Secondly it should teach vs to endeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemencie i 2 Chr. 10.17 words of wisdome k Prou. words of sobrietie and truth l Acts 26. words of righteousnesse m Iob 6.25 wholesome words n 2 Tim. 1.13 words of eternall life o Iohn 6. and to this end we should obserued diuers rules 1. That our words be not many for in a multitude of words cannot but be sinne we are not able to weld aright many words 2. That wee know and not forget Gods ten words the ignorance of Gods ten lawes causeth that men know not how they offend in their tongues but in the ten words of God is an absolute patterne of all vprightnesse both of heart speech and life 3. That we be much and often in taking vnto vs the words of confession and praier p Hos 14.3 Zeph. 3.9 our speech is purified and God much glorified by often confession and praier this is to speake a pure language 4. Our eare must seeke learning q Prou. 18.11 we must be swift to heare and slow to speake r Iam. 1. and be contented to be taught as well how to speake as how to liue Lastly we must tame our tongues make conscience of mortification for our sinnes in word as well as for euill deed set a watch before the doore of our lips and pray God to open them Or deedes D. God will haue deedes as well as words our hands must be bound to good behauiour Mal. 7.21 1 Joh. 3.18 Prou. 14.23 and that our labours and workes may be done to Gods glory they must be done 1. with prayer Psalm 9. last 2. with warrant from the word 3. with faith in Gods promise for the successe For whatsoeuer is not of Faith is sinne 4. With perseuerance they are not good workes till they be finished and accomplished Whatsoeuer this worde is a note either of vniuersalitie or perfection Of perfection I say in this sence Whatsoeuer ye doe or settle about doe it all that is let it be compleat and perfectly done but I take it heere as a note of vniuersalitie D. We are bound to glorifie God not only in word and deed but in al our words and all our deeds wee are tied to euery good worke to respect all Gods commandements wee are bound to glorifie God not onely in actions of worship 2 Tim. 3.3 vlt. Psalm 119. but of righteousnesse too Not onely in religious businesses but in ciuill offices not onely in our generall calling but in our particular Not onely abroad but at home making conscience not onely of filthie deedes but of filthy speaking not onely of great and crying sinnes but of lesser sins not onely of our open deeds but of our carriage in secret Vse is for reproofe men discouer their vnsoundnesse of heart in this respect exceedingly many will not forsweare that will sweare at euery word at least by lesse oathes as by the masse faith troth truth c. many shop-keepers will not beare false witnesse in a Court that will lye daily in selling their wares Many will looke to their carriage abroad that care not how to order themselues at home Many will not doe their owne worke by keeping shop or trauelling on the Sabbath that neuer stick at it to speake their owne words on the Sabbath but if the case of such like men as these be to be suspected how fearefully bad is their case that are so farre from making conscience of euery word and deede as they are to euery good worke reprobate Six reasons vvhy Gods children should bee more carefull of their vvords and deeds then others that are neither good at home nor abroad neither in worship nor life neither to others nor to themselues Tit. 1. vlt. Yee D. They that haue comfort in their election and Gods loue they that haue begun to make Conscience of their waies and to loue the word they that make a profession
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 grieues 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 glorie should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Ephes 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thankes to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if he should say be carefull in all things to glorifie God for this is right thanking of God when men do not only praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorfie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to be an inlarging of the former rule by wishing them whatsoeuer fals out to be thankefull so as neither prosperitie puffe them vp nor aduersitie deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1. The dutie required viz. Giue thankes 2. The explication of it 1. By the obiect to God euen the Father 2. By the efficient cause by him Giuing thankes Concerning our thankfulnesse to God I consider Why. 1. the necessitie oâ— it God will not dispense with it therefore in Ephes 5.20 the former rule being omitted this is specially vrged and 1 Thess 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly For vvhat for what wee must giue thankes viz. for Christ as the fountaine of all fauour Eucharist hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our libertie in Christ euen vnto outward things Å¿ 1 Cor. 10.30 for any successe or victorie ouer our corruptions of nature t Rom. 7 25. in short for all things whatsoeuer u 2 Cor. 4.15 1 Thess 5.18 Hovv 1 Cor. 14.16 3. How viz not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit i. with vnderstanding and feeling in our hearts 2. When we giue thankes we should doe it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost * 2 Cor. 4.15 3. With a deepe sense of our owne vnworthinesse and thus the 24 Elders are said to cast downe their crownes and fall on their face when they praised God Reu. 4.9 10. and 7.12 Luk. 17.4 By all meanes We must praise God by Psalmes praier celebration of the Sacrament workes of mercy and obedience Hovv long 4. How long That is answered Eph. 5.20 Reuel 7.12 Alwayes If wee must pray alwayes then wee must praise alwayes wee may no more neglect thanksgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thanksgiuing must goe with vs within the vaile and liue with vs for euer in heauen Vse 1. To inflame vs to the holy practise of thankfulnesse daily and alwayes watching hereunto preseruing sense not forgetting Gods mercies euen making it our daily sacrifice 2. To humble vs vnder our vnthankfulnesse for grace knowledge the word fellowship in the Gospell and all kindes of blessings yea wee sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thanks Rom. 14.6 To whom then doe they eat that giue not thankes Certainly not to the Lord. Finally if the poore Gentiles were so punished for vnthankfulnesse Rom. 1.21 that had but the glimmering light of nature to guide them and read their lessons only in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs Vnlesse wee repent of our vnthankfulnesse wee shall perish with a worse destruction then Tirus and Sidon or Sodome and Gomorrah To God euen the Father These words are to be vnderstood not diuidendly but conioynedly and so declare who is our God euen he that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiestie he is a Father there is his loue and therefore great incouragement to go to him with all suits and praises With all suits he is God and therefore able to help and Father and therefore willing to help With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lips nor according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angels or sacrifice to our nets and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwels not in thine heart many men sing the word of Christ that haue no part in the word Christ 2. To the word Father next
best of vs if we search into our neglects ignorances and omissions of the many duties we should performe in our houses Thirdly for instruction to teach vs by prayer to seeke a way of God for vs and our houses and to beseech God to build vs an house 2 Sam. 2.7.11.25.27.29 and by all meanes to labour to liue godly at home in the practise of piety this is to bring saluation to our houses Thus our families would become as litle Churches Rom. 16. 1 Cor. 16. Yea wonderfull hath beene the successe of this holy order in some families Thus the house of Dauid hath become as the house of God Zach. 12.8 Yea if we were thus carefull God would hedge vs and our families round about and all that we haue that Satan could not touch vs hee cannot breake Gods fence without Gods leaue Iob 1.10 Our tabernacles would then flourish and stand long Prou. 12.7 14.11 Thus in generall of houshold gouernment or the order generally belongging to the good estate of all the members Now I come to consider each member in the familie and the Apostle diuides them into three couples The wife and the husband the childe and parents the seruant and master Doctr There are two reasons why the husbands and wiues are charged in the first place viz. First because that in this order they were thus instituted of God he first made man and wife and in the order of nature these first found the familie and so the Apostle keeps the order of nature and the first institution Secondly because the good behauiour of the inferiours in the families lieth much in the good example of the husband and wife if they be filthy wastefull or blasphemers vsually their children and seruants are so and many times it holds in the contrary for their good example either makes the familie in imitation grow like them or at least it restraines much euill Qu. But why is the wife first appointed to her dutie before the husband Answ Because in the order of the familie she must first mend before the husband howsoeuer before Gods iudgement seat they shall be tried equally in domesticall behauiour if shee would haue her husband reformed of wickednesse or ill dealing she must first mend her selfe Thus of the generall consideration Wiues be subiect to your husbands as is comely in the Lord. In these words the Wiues dutie is first laid downe Wiues submit to your husbands Secondly it is inlarged or confirmed 1. by a reason it is comely 2. by a limitation in the Lord. In laying downe the dutie I consider First who are charged Wiues Secondly with what be subiect Thirdly to whom to your Husbands Wiues Doctrine All wiues generally and indefinitely are tyed to a holy order of subiection to their husbands without distinction of yeares the elder women and the yonger Tit. 2.8 and without distinction of estate poore mens wiues must be subiect aswell as Citizens wiues or Gentiles a great fault in the baser sort Their houses in respect of rudenesse are as void of righteousnesse as they are of riches Great mens wiues also must be subiect Pharaohs daughter and Vashti the Empresse yea though there be inequalitie of meanes as if the wife were a Lady and the Husband but a meaner man yet shee must be subiect and he not waite vpon her Vse 1. For comfort of wiues nothing is required of one but what is required of all 2. Of Husbands in respect no meanes of estate or alteration in their condition can loose them their honour in the subiection of their wiues And thirdly euery woman should learne to doe her dutie seeing all are bound to it Be subiect Here I consider 1. What is required viz be subiect 2. In what manner it is required that is in the indefinite propounding of it without exception of time or place c. In the first I consider first that it is secondly I answer a question thirdly what it is 1. That subiection in women is required without dispensation by God as as his ordinance is plaine by these Scriptures Genes 3.19 Ephes 5.24 Tit. 2.5 1 Pet. 3.1 2. The Question is why the Apostle onely propounds here the wiues subiection without mentioning any other dutie Why subiection is onely named in the vviues dutie Ans I might say it is the wisdome of God to scatter directions and comforts that we may not finde them all in one place to stirre vs vp to the more diligence in studie of the Scriptures with great good successe many times for while they are seeking to learne to be good wiues they meete also with those directions that make them good women too God many times when we seek one blessing causeth vs to finde many 2. I may say that it is the wisdome of God to epitomize and draw things into a short summe that we may be more familiarly acquainted with his will Thus when he would propound his eternall rules of all righteousnesse in the Law he chuseth to giue them in ten words that men might grow to be as familiarly acquainted with them as with any ordinarie matter that they might alwaies haue them before their eyes and binde them to the fringe of their garments so God giues women their duties in one word that it might be ingrauen in their hearts and sewed downe before their eyes in capitall letters vpon their cushions be subiect should neuer be out of their mindes 3. Because of the necessitie of it if God may not haue this dutie he will not accept of the rest though they be faire rich wise prouident diligent c. yet if they be not subiect they are not regarded of God 4. Because women most faile in this the speciall dutie of the husband is loue and of the wife subiection the man most failes in loue and the woman in subiection Thirdly I consider what this subiection is and here first what it is secondly what it is not thirdly the meanes that women are to vse that they may be subiect For the first in the right discharge of their subiection Fiue things in the vviues subiection wiues are tied to fiue things first honour secondly faithfulnes thirdly feare fourthly labour fifthly submission To be subiect is first to honour them to be faithfull to feare them to be diligent in labour for them and the familie and to submit to them 1. They must honour their husbands as their superiour and heads Wiues must honour their Husbands six vvaies 1 Cor. 11.3 and this they must doe first by giuing reuerent titles to them 1 Pet. 3.6 secondly by striuing to resemble the very properties praise-worthy qualities of the husband she should be his image or his glory And thus also in his absence shee should resemble his authoritie ouer the familie women should chuse such husbands as they would not onely liue with and loue but such as they would liue by euen such as they would set before them as patternes of their
for though she may not take of his substance to spend it no not in workes of piety and mercy yet of her owne labours she may take to giue to the poore or for pious vses Pro. 31.20 Thus of what not Thirdly that women may performe this subiection 1. They must keepe home 2. They must seeke this abilitie of God for he giues the graces of the wife Nature makes her a woman election a wife but to be prudent subiect is of the Lord Pro. 19.14 and there shee must seeke it of God 3. They must preserue and keepe warme in their hearts the loue of their husbands for all disobedience ariseth of want of loue Lastly they must consider the reasons and incouragements to subiection First he is thy head and therefore be subiect 1 Cor 11.3 Secondly if the shame of men will not moue thee to be subiect yet haue power on thine head because of the Angels 1 Corinth 11.10 but especially consider the incouragements It should weigh much with them that God hath imposed such a free and ingenuous subiection It is not boundlesse when they may be still companions 2. That God that requires them to be subiect chargeth husbands to vse them well and kindly to accept their obedience 3. God hath valued the price of a good wife and set the rate to be aboue pearles Pro. 31.10 Finally their labour in the Lord shall not be lost for they are much set by of God 1 Pet. 3.4 he will blesse them with the fruit of their wombe Psal 113.9 127.3 yea the saluation of their soules may be furthered by the right performance of familie duties Thus of the things required viz be subiect The manner how it is required followes Be subiect indefinitely and so sheweth that they must be subiect 1. Not outwardly but in spirit Mal. 2.15 2. Not abroad onely but at home 3. Not sometimes but constantly alwaies 4. Not in some things but in euery thing Ephes 5.24 5. Not for feare or shame but for conscience sake and voluntarily Here I may take in the distinction subiection is twofold 1. By Gods institution and so wiues are subiect in that they are commanded to be so and God hath taken preheminence from them 2. By will or the conscience cheerefully yeelding obedience to Gods will and thus onely good wiues are subiect Thus of the dutie charged vpon them 3. The persons to whom it is due followes To your husbands These words may be considered exclusiuely and inclusiuely they exclude all others shee is not to be subiect to her seruants or children or the strange woman brought in by the husband and so also they include all husbands they must be subiect to their husbands not the wise only but the foolish not the courteous onely but the froward not the rich onely but the poore also Thus of the laying downe of the dutie 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 yee 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 convenit it is meet especially two waies 1. God hath giuen power ouer all in the family but one and therefore great reason and equitie ye be appointed subiect vnto him and it is not meet yee should rule so many if you will not obey one Againe yee are professors and haue giuen your names to Christ and therefore it is meet that you especially striue to be good wiues and better then any others lest the word be euill spoken of 3. As is comely vt decet so it is here translated The vviues comelinesse in three things The wiues comelinesse is not in beauty Prou. 11.22 31.30 nor in the gorgeousnesse of apparell 1 Pet. 3.3 but a wiues comelinesse is especially 1. In her wisdome Pro. 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 vex some men more then words Secondly in her skill to manage the businesses of the house both seasonably discreetly and with prouidence 2. In her meeknesse it is exceeding comely where the hid man of the heart is incorrupt with a meeke and quiet spirit this is better then all apparell 1 Pet. 3.3 4. Thirdly here it is in her subiection for as it is an vncomely thing to see the body aboue the head so it is 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 sinceritie and holinesse 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 he takes it as done to himselfe God honours her obedience in the familie as if it were piety in the Temple and this may the more support them if their husbands be 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 here 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 dutie to them it is not the hauing of wiues or husbands that breeds contentment but the holy performance of duties mutually The dutie of the Husband is propounded here 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 dutie 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 yong and old Loue
Concerning the Husbands dutie as it is here expressed I consider six 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 studie 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 haue it euer in their eyes 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 maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 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 ale-house c. 2. By chastitie and that first by auoyding 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 Prou. 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 Husbands honour their vviues six vvaies 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 familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing 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 testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so here is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is here rendred to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but wee must so serue as we please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that he frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Family duties in as much as they will not only please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea here he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccles 12. ◠Psal 148.12 There is Scripture for babes and young men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ieroboams young and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psal 144.12 A happy thing when the young men see visions as well as old men dreame dreames Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother Is 62.5 Vse 1. This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes 6.4 2. Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare sermons read the Scriptures seeke the companie of such as feare God or sanctifie Gods Sabbaoths 4. This should teach all to repent euen for the sinnes of their youth Psa 25. For they were then tied to please God aswell as afterwards 4. That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of his childe and dost thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their duty to their children it is not an easie thing to be a Father and mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from all prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speeches from chābering wantones not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists and from making of images of the trinity c. If men would auoide periury they must take heed of common swearing So Ministers must not only call for peace and vnitie but they must take heed of prouocations to discords when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their duties to their children By Fathers he meanes both Parents none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Here I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guiltie of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Answ It is not to allow Parents to be lesse carefull but it may be the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and masters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to finde them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is here restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked
c. 1 Pet. 2.19.20 Ob. 6. But my Master is not only a froward man but a wicked man and an enemie of Christ Sol. Yet thou must honour and obey him willingly 1 Tim. 6.1.2 Ob. 7. But I am an hired seruant not a bought seruant Sol. Indeed Masters haue not that power ouer them they haue ouer bondslaues but yet all seruants are here bound to obey heartily Ob. 8. But vnmeet things are required Sol. Discerne things that differ but yet obey in all things All thiâ— reproues grudging and slow and stubborne seruants Whatsoeuer yee doe Not only faire easie cleanly and best sort of workes are to be done willingly but all or any kinde of labour whatsoeuer though neuer so base or vile As to the Lord and not to men Doct. Seruants in obeying their Masters serue the Lord. The vse is both for instruction of seruants and for comfort For instruction they must serue their Masters as they would serue the Lord with all faithfulnesse diligence willingnesse prouidence conscience c. For comfort and encouragement also is this doctrine and that three wayes First here is a limitation they must doe no seruice to men that is against the Lord. Secondly art thou a seruant care not for it thou art Christs freeman Thirdly let not the basenesse of thy worke discourage thee for in seruing thy master thou seruest God as well as if thou wert preaching or praying c. When the Apostle saith not vnto men wee must vnderstand not principally or only Thus of the exhortations The reasons follow VERS 24. Knowing that of the Lord yee shall receiue the reward of the inheritance for yee serue the Lord Christ IN this verse seruants are perswaded to obedience by a reason taken from the retribution or reward of their seruice and the matter of the verse is comprehended in this Syllogisme What faithfull men soeuer serue Christ and doe their dutie to him faithfully and cheerefully shall receiue of Christ the reward of inheritance But you Christian seruants when you performe your obsequious obedience to your Masters serue the Lord Christ Ergo you shall haue the reward of the inheritance Knowing Doct. Seruants may and ought to know and be assured of their owne saluation Vse is for confutation of Papists and vnsound men that denie certaintie of saluation for if seruants that haue not the greatest wits or knowledge that are imploied about small businesses that haue not so much libertie nor learning as other men c. yet may be assured not by coniecture or hope but by certaine knowledge by most vndoubted faith then what colour of reason can there be why other Christians the Lords people should be denied this knowledge and therefore in the second place it should teach vs to make our calling and election sure Reward Doct. The workes euen of seruants shall be rewarded Vse is for the comfort of seruants and for reproofe of the vnbeleefe that is many times in Gods children doubting of Gods acceptation of their praier and holy endeuours Shall the base and secular workes of mens seruants bee rewarded and the great workes of pietie in Gods seruice not be regarded Of the Lord. God will be pay-master vnto seruants and in that they are turned ouer to God for paiment it implies that the most masters are carelesse and vnmercifull and this they are not only in with-holding conuenient food and raiment but in sending their seruants after long time of wearie labour out of their families emptie and without meanes to liue in the world Reward of inheritance Two things are here affirmed of heauen First it is a reward and so free Secondly it is an inheritance and so sure There are foure vses may be made of this Doctrine 1. Wee should much loue esteeme and desire heauen it is the reward of God Princes giue great gifts but Gods least gift must needs be glorious 2. Wee should learne to be liberall as God is liberall giue freely giue largely 3. Here is a plaine confutation of the merit of heauen for heauen is an inheritance now the sonne doth not inherit the fathers lands hee hath not his lands in measure according to his deserts for most an end the land is purchased before the sonne be borne much lesse can we merit heauen and the rather because we cannot alleadge so much as this we came out of the loynes of the father seeing we are children but by adoption For yee serue the Lord Christ Doct. Christ is the chiefe Lord and therefore masters should be well aduised how they vse their seruants for they are Christs seruants and seruants should be carefull how they obey their masters for they must account to this Steward Thus of the first maine reason VERS 25. But he that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons SOme take this twentie fiue verse to be a conclusion of the whole Doctrine before concerning Familie-duties as if hee would signifie that he would not haue this doctrine of houshold gouernment more contemned then the doctrine of piety or righteousnesse for whatsoeuer wife husband childe father or seruant shall doe wrong in the neglect or breach of these commandements for the familie shall bee sure to receiue for the wrong hee doth at Gods hand without respect of persons Some vnderstand the verse as a threatning to seruants if they doe any way wrong their masters But the commonnest interpretation is meetest viz. to vnderstand it as a reason taken from the certaine vengeance of God against all masters that wrong their seruants and so is the second maine reason to vrge their obedience In the verse I likewise obserue 7. Doctrines 1. Masters must account to God for all the wrong they doe to their seruants in word or deed 2. All Masters shall be punished of God that doe wrong if they repent not though they were otherwise neuer so great yea though they were neuer so good or righteous men for if good men wrong their seruants God will requite it and chasten them for that as well as for other sinnes 3. The soueraigntie of disposing an exact full and finall vengeance belongs to God only men administer only a part or drop of it 4. God will rise vp in the defence of the poorest and meanest Christians to right their wrongs 5. Seruants may not right their owne wrongs and returne words for words or blowes for blowes but commit that to God 6. Seruants must bee subiect not onely to the curteous and iust but to the froward and iniurious masters Lastly God is no respecter of persons or faces hee cares no more for the master then for the man all are one in Christ Iesus there is neither bond nor free Iew nor Grecian rich nor poore but Christ is all in all things as is before declared Verse 11. Thus of the duties of Seruants Thus also of the Doctrine of the third CHAPTER THE LOGICALL ANALYSIS OF the fourth Chapter THE first
10.7 Vse Is first for reproofe of such wretched men as pray not at all Of such as fall avvay from the affection and practise of praier Iob 21.14 Secondly for reproofe of such as make apostacie from the affections and practise of praier and this is a fault in carnall men that fall from temporary faith or in Gods children that by the deceitfulnesse of sinne and Sathan giue ouer their affections and carefull diligence in praier For the first sort wee must know that when such men lose their ioy and delight in the word they lose also their care in praier but they must know they doe it not without singular danger for now that hearing and praier are laid aside seuen deuils worse than that one cast out by acknowledgement may enter in yea that they may fall from these affections into a reprobate sense yea which is worst they are in danger of the sinne against the holy Ghost and the more if they grow to hate praier and despight Gods grace in his children and therfore they should be aduised with all speed to repent with sound sorrow and beseech God to forgiue them if it be possible the thoughts of their hearts And as for such of Gods children as are decaied and fallen away from the power and practise of praier they should be wakened and remember themselues both by considering the hurt they bring vpon themselues and the remedies for their recouerie The hurts befallen them by this apostacie are such as these 1. The hurts that follovv the apostacie from the povver and practise of praier The losse of the comforts of the sweet presence of God 2. They put on a kinde of image of the old Adam againe they looke as if they were no better than carnall people they returne in many things to the filthinesse they had forsaken they forme themselues to the courses of carnall wisdome and too much like the world and the sinfull profits and pleasures of it 3. Faith and loue are more and more enfeebled lesse sense of Gods presence and lesse loue to Gods children 4. They bring vpon themselues a tedious dislike of the meanes of saluation besides the danger of many temporall iudgements For remedie of this great inconuenience they must doe three things 1. They must purge by godly sorrow and fasting 2. They must labour to reduce themselues vnto an holy order of liuing both by a daily course of examination by the Law and also by the consecration of themselues to the constant and orderly practise of all Christian duties 3. They must by daily importunitie beseech God to giue them againe the words and affections of praier and all this they should doe the more speedily because if by long dwelling in apostacie they prouoke God though by repentance they recouer themselues againe yet the ioyes of Gods spirit or the great measure of them may be lost so as they â—hall neuer recouer the ioy of their saluation all their dayes Obiections about praier ansvvered 3. This doctrine may serue for encouragement to many of Gods poore seruants against all the doubts and feares of their owne hearts these neede only better information for their discouragements arise from mistakings as may appeare by their obiections Ob. I haue much hardnesse of heart before I goe to praier Sol. 1. So had Dauid in the entrance into many of his Psalmes yet hee recouereth and exulteth exceedingly before the end 2. Hardnesse of heart that is felt and mourned for is no hindrance to the successe of praier 3. Therefore thou hast more need to pray for praier is as a fire that melts the leaden hearts of men Ob. I want words when I come to pray Sol. 1. Goe to Christ and beseech him to teach thee to pray and pray God to giue thee words that hath commanded thee to take vnto thee words e Luk. 11. Hos 14.3 2. Be more in the examination of thy heart and life by the Law 3. The Spirit helpes our infirmities when for words wee know not how to pray as we ought f Rom. 8.26 4. The foundation of God remaineth sure and is sealed if thou but name the name of the Lord g 2 Tim. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vprightnesse desiring and resoluing to depart from iniquitie he may haue an infallible seale of saluation that but nameth the name of God in praier as the word is in the originall Ob. But I doubt of audience Sol. 1. Consider Gods nature commandement promise his nature he is a God that heareth praiers h Psal 95.2 his commandement for hee as peremptorily giues his commandements to pray as he doth any of the tenne Commandements and therefore will certainly accept of what he so earnestly commands his promises also are to bee collected and considered as they lie scattered in seuerall Scriptures He will be neere vnto all that call vpon him in truth And his eares are open to the praiers of the righteous c. Only be thou carefull that thou lie not in any presumptuous sinne and that thou turne not away thine eare from hearing the Law and that thou allow not thine owne heart in wrath or doubting for these and such like are great lets of audience Ob. I haue praied long and often and yet I am not heard Sol. 1. God sometimes doth of purpose deferre to grant that so he might compell them to continue to pray 2. Consider the things thou praiest for whether they be such things as God will euer grant for if we aske amisse or onely for fleshly things or to spend vpon our lusts God will neuer heare i Iam. 4.1.2.3 3. God heares diuers wayes for sometimes he granteth not what is asked but giueth what is answerable to it or better so he heard Christ Heb. 5.7 Thus of continuance in praier Watching in the same Of vvatching in praier Doct. Watching is needfull vnto praier k Matth. 26. Luk. 21.36 1 Pet. 4.8 For explication whereof we must know that watching is taken 2. wayes either literally or metaphorically literally and so is either a iudgement or a dutie watching as a iudgement is when God brings vpon wicked men the terrors of the night or for chastisement of his seruants holds their eyes waking As a dutie watching is a voluntary restraining of our eyes from sleepe and spending of the whole or part of the night in holy imployments Thus the Church kept the night of the Passeouer holy Exod. 12.42 Thus Christ watched Matth. 14.23.25 Thus Paul 2 Cor. 11.23 Thus Dauid Psal 139.18 And this watching vsed by Gods children was either ordinary or extraordinary Ordinary watching is nothing but a sober vse of sleepe in which we ought to be moderate as well as in eating and drinking Extraordinarily Gods children haue beene vsed to watch either vpon occasion of great iudgements l Lam. 2.19 Isay 26.9 Psal 102.7 Mark 14.38 or for preparation to some great businesse Thus Christ would spend whole
wisdome in the prudent in euill times to be silent Amos 5.13 T is not good prouoking euill men nor safe to pull a Beare or a madde dogge by the eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is the true ambition of a Christian to meddle with his owne businesses 1 Thess 4.11 For conclusion as wee haue seene what it is to walke wisely in the affirmatiue so we must be informed what this wisdome hath not in it It hath not in it a relinquishing of pietie or holinesse in the whole or any part to keepe peace with wicked men Heb. 12.14 It hath not in it a forsaking of fidelitie in the discharge of our duties Amos must not leaue the Court though Amaziah tell him it is his wisest way Michaiah must not flatter Ahab 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 here retained Six things obserued concerning the redeeming of time 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 extraordinary 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 Foure considerations of the opportunitie of time 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 deaw of heauen and the fruits of the earth Act. 14.17 so he hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 for the testification of our iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 for mercy 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 ordinary nor easie and euery where to be had Euery day in the yeere 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the 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 we 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 What time is lost or in the superfluous feeding of nature either by food or sleepe or in ill company 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 ioyes 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 here is first a time of glory to come Hovv time may bee bought againe 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 dayes of sinne we shall haue dayes 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 we 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 Hovv time must be vsed vvhen it is bought and herein 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 inexpert in the word of righteousnes 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 mercy both spirituall instructing comforting exhorting admonishing
turning men from prophanesse the Gospell doth not worke vpon all promiscuously And Nymphas This Nymphas was not a woman as Ambrose and Dionisius and Catharinus and the glosse would haue it for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse his house not her house This Nymphas it seemes was some eminent Christian whom Paul would specially honour before the congregation and so it shewes that a speciall respect should be had of such as did excell in gifts amongst such as professe the sinceritie of the Gospell And the Church that is in his house By the Church hee meanes those in the houshold that feare God whether they were women or children or seruants Now here first I consider of these persons and then of the title the Apostle giues them in calling them a Church In that the Apostle thus with honor remembers the houshold of Nymphas it shewes his singular vprightnesse in that he can respect grace in whomsoeuer hee finde it hee loues a good seruant as well as a good master and can commend good order in an houshold as well as in a congregation This should teach vs not to haue the grace of Christ in respect of persons and hereby also we may trie our loue to Gods children by examining our selues whether wee can loue such as can neither profit or pleasure vs nor grace vs in the world And this may be a great incouragement to the young and meaner sort in that they may perceiue from hence that if they get true grace they shall be respected both of God and good men Now in that the Apostle cals this houshold a Church wee may note A religious familie is a little Church The vses of it that a religious and well ordered familie is as it were a little Church Here in one familie is prescribed what all families should bee this familie is called a Church because his people were godly and the word of God was read there and praiers made to God and Psalmes sung and the younger sort were catechized and instructed Now doe we learne from hence that our houses are Churches Then these things will follow 1. That Gods worship and pietie must be set vp in them 4. Orders in the familie How can they be Churches of God if God be not serued in them 2. All must be done therein order and quietnesse and silence for so it is or should be in the Church 3. Euill persons that are incorrigible must not dwell there but must be cast out Psal 101. 4. The husband or master of the familie must dwell there as a man of knowledge and wiues children and seruants must obey as the Church doth Christ Againe are our families Churches Why then religious families are in a happie case for then God himselfe will dwell there so as a stranger comming to such places may say as Iacob did of Bethel surely God is in this place Lastly should our families be Churches Oh then woe vnto the world of prophane housholds Should a Church be without sacrifice and can their families escape Gods wrath seeing there is neither praier nor pietie in them but in stead of Gods seruice there is cursing and swearing and lying and chiding and filching and whoring and railing and fighting and what not The most families are very cages of vncleane spirits where not God or good men but very deuils dwell they are very sties of vncleannesse and vnholinesse Thus of the 15. verse VERS 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise reade the Epistle from Laodicea THese words containe a direction for reading 1. of his Epistle and that both priuately and publikely 2. of an Epistle from Laodicea Of reading the Scriptures In the generall we may obserue that the Scripture may be read it is mens dutie to doe it t is a flat precept Search the Scriptures Ioh. 5.39 And this may euidently reproue the prophane neglect of the most herein in this great light Many are so drowned in carelesnesse that they haue not yet so much as a Bible in their houses and others though for their credit sake they haue gotten them Bibles yet they reade them not This Epistle In that this Epistle may not be neglected but must be read it shewes that whatsoeuer is reuealed to the Church to be a part of the word of God it must be read so soone as this Epistle is written it must bee read of all Christians which shewes that euery part of Gods word is to be read Now for the persons that must reade the Scriptures it is here set downe indefinitely of you meaning 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 reade 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 young 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 reade the Scriptures Psal 1.2 The vse may be to stirre vs vp to doe it and to doe it constantly for the same word of God that requires it to be done shewes it should bee done frequently we must reade all the dayes of our life Deut. 17.19 and that daily Act. 17.11 day and night Psal 1.2 they reade 4. times a day Nehem. 9.4 The profit of reading the Scriptures And the rather should we be excited to this daily reading of the word considering the profit comes thereby it would exceedingly comfort vs Ro. 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 reade 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 Quest 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 The causes vvhy so many profit not by reading the vvord I answer diuersly 1. Some men are poisoned 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 praier whereas it is certaine the flesh will not of it selfe sauour 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
Rebuke not an Elder but exhort him as a Father here they must say to Archippus not directly reproue him 6. They must say it to him not say it of him Ministers ought not to be traduced behinde their backes 7. He doth not threaten him if he doe not which implies he hoped their exhortation would speed certainly t is a great praise to profit by admonition Take heed to thy ministerie This take heed hath in it three things 1. Consideration a weighing 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 endure the worke and labour of his ministerie 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 Deuill 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 hee is inwardly called and qualified by God Thirdly because hee 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 mysticall 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 doe euery kind of worke that belongs to their ministerie whether publike or priuate VER 18. The salutation by the hand of me Paul remember my bonds 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 bee 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 practise in diuers ages after Remember my bonds 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 alarme 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 fourthly it may learne vs wisedome and circumspection Hovv many vvaies men remember the bonds of others Quest How should they shew it that they did remember his bonds Answ 1. By praying for him to God 2. By shewing like patience vnder their Crosses 3. By constant profession of the doctrine he suffred for 4. By a care of holy life that they might striue to be such as he need not be ashamed to suffer for them 5. By supplying their wants 3. As any haue beene more gracious so they haue beene more streitened and opprest by the wicked 4. The actions of great men are not alwaies iust a worthy Apostle may be vnworthily imprisoned 5. The people should be much affected with the troubles of their teachers and therefore they are farre wide that insteed thereof trouble their teachers Grace be with you By grace hee meanes both the loue of God and the gifts of Christ as he began so he ends with vowes and wishes of grace which shewes 1. That in God we haue wonderfull reason continually to exalt the praise of his free grace and loue 2. That in man there is no greater happinesse then to be possest of the loue of God and true grace it is the richest portion and fairest inheritance on earth When he saith be with you It is as if he said three thrings 1. Be sure you haue it be not deceiued nor satisfied till ye be infallibly certaine ye haue attained true grace and Gods loue 2. Be sure you loose it not neuer be without it matters not though ye lose some credit or wealth or friends c. so you keepe grace still with you 3. Be sure you vse it and increase it imploy it vpon all occasions be continually in the exercise of it Thus of the whole Epistle There followeth a postscript or vnderwriting in these words Written from Rome and sent by Tichicus and Onesimus There is difference about the reading some coppies haue not Tichicus and Onesimus in some Latine copies read Missa ab Epheso But the Greeke coppies generally agree that it was from Rome But it is no great matter for the certaintie of the reading for the Reader must be admonished that the postscripts are not part of the Canonicall Scripture But were added by the Scribes that wrote out the Epistles If any desire to be more particularly informed herein he may peruse a learned Tractate of this argument published by Mr. Rodulph Cudworth vpon the subscription of the Epistle to the GALATHIANS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS