of that harmonie and vnion of sinnes one with another in practise so as if one sinne be practised many will accompanie it as in Adams sinne the sinne was to eat the forbidden fruit but that would not be alone but was attended with doubting of Gods word with faith in the deuill with most in ordinate pride or desire to be like God with discontentment with their present condition with vile ingratitude with apostacie from all righteousnesse with prophanation of the sacrament with wilfull murther of all their posteritie and euill concupiscence Cain was angry that God did not accept his prophane sacrifice but would this sinne be alone no for there followes it the hatred of his brother the falling of his countenance the reiecting of Gods admonition coloured hypocrisie murther and blasphemie When desire of gaine infects the hearts of Trades-men we see by experience it will not be alone a number of transgressions growes with it as loue of the world more then God neglect of sinceritie in the vse of Gods ordinances swearing breach of Sabboth rigorous dealing with inferiours vnmercifulneâ— to the poore selling by false weights and measures vsurie if not otherwise yet in selling time deceit lying oppression by ingrossing of wares or incroaching vpon the trades of others 2. In respect of vnion in continuance after they are committed thy sinnes committed vanish not but by adding sinne vnto sinne thou makest vp a very bodie of sinne and so in Gods sight they stand compacted together as the very limbes of a monster 3. These sinnes may be called a bodie because they are committed by the bodie as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a bodie of sinnes for that it hath many things like vnto the bodie of man or many comparisons may be taken from the bodie of a man to expresse the sinnes of the flesh As the bodie of man is a faire substance made of base matter so sinne in it selfe is most vile though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure And as there be many members in the bodie so there are in the sinne of the fleshly man as some members in the bodie are outward some inward so are our sins As men would be ashamed of their bodies were it not for their clothing especially if there be any deformitie so would men of their sinnes were it not for their great places or faire excuses and wretched shifts they haue to hide their deformities And as the bodie of the prisoner in a dungeon is alike a true bodie with his that sitteth on the throne so sinnes that are secret that are neuer so closely committed are sinnes as well as such as are openly done As his bodie is a true bodie that yet wants a legge or an arme so it is in some though they be not murtherers or adulterers yet they may haue a bodie of sinne in them As the naturall bodie cannot liue if you take away food and clothing so neither would sinne if we did not loue it approue it defend it excuse it and if wee take away carnall reason and ill companie And as the bodie of Princes is better clad then the bodies of poore men yet it is alike a bodie of clay and corruption so are the sinnes of great men though men doe not speake so openly of them Now for vse of all First here we may see a difference between the sinnes of the regenerate and the sinnes of the vnregenerate in the godly after calling there is not a bodie of sinnes the nest of sinne is scattered sinne is not in his full strength he doth not giue his members as seruants to vnrighteousnes Secondly here men may try the truth of their repentance that is not true repentance that mortifies some one or few sinnes but that which mortifieth a whole bodie of sinnes Thirdly this shewes the greatnes of Gods mercies that can forgiue or take away a whole bodie of sinnes and transgressions Lastly this may be a great comfort to afflicted consciences that cry out of the multitude of their sinnes if thy sinnes were as many as the ioynts of thy bodie and as strong as the bodie of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes Put off Sinne must be put off as the begger puts off his raggs and as the Master puts off his false seruant and as the porter puts off his burden and as the husband puts off his vitious wife and as the serpent puts off his skin There are foure things in mortification distinct The first is the dislike of sinne the second is the confession of sinne the third is the godly sorrow for sinne the fourth is forsaking of sinne this last is here meant by putting off of sinne and this the Lord stands vpon as a thing he will neuer dispense with the want of it as these places shew Prou. 28.13 Esay 55.8 Ier. 7.3.4 Esay 1.16.17 Psal. 119.9 Ephes. 4.22 c. 1. Pet. 4.1.2.3.4 Ezech. 18. 33. and there are exceeding comfortable promises made to such as are vpright in he desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12.13 Esay 1.18 Quest. But can the flesh be so mortified and sinne so put off that it shall cease to be any more in this life Answ. No for euen in the children of God the flesh will raise infirmities it will let the vnderstanding it will be framing euill thoughts it will lust against the spirit it will not alwaies allow what good is done or to be done it will present euill when good is to be done it will rebell against the law of the minde yea sometimes the soule of the poore sinner is led captiue for a time by his imperious flesh Q. But how can it then be said to be put away Answ. Sinne is put away first if it reigne not nor hold a constant dominion ouer vs it may be put away euen when it leads vs captiue if it be an vnwilling captiuitie if the power of it seeme vnto vs as a most base seruitude It is put away if men take no care to fulfill the lusts of it Secondly if there be a constant combat in some degree against it if we finde a striuing and constant fighting against the corruptions of our nature if we pray against it iudge our selues for it and mourne ouer it with an vnfeined desire to forsake it this desire to be put off is one true degree of forsaking of sinne That this may yet be better vnderstood we must know that sinne is put off fiue waies euen in this life 1. Sacramentally in the signe couenant and seale that is in baptisme 2. In the guilt of it though not in the act of it thus God puts off by not imputing 3. In act too by inchoation though not perfectly 4.
thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts or for temporall things onely or chiefely besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to be noted that men may be deceiued about the successe of Prayers for the decree for our succours may goe forth at the very beginning of our supplications though the knowledge of it be not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes he heareth to grant the very thing wee desire sometimes he heareth and granteth and giueth not the very things we desire but that which hee holds to be best for vs and for the distresse wee are in so hee was said to heare CHRIST Heb. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may proue vs that our faith may be the more kindled that his benefits may be more sweet when they doe come and that wee may know by the want that it is his gift when they are bestowed and that wee may be more carefull of the good vse of his graces gifts and benefits when wee haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues In this place I consider in this poynt onely two things First the kindes of prayers for others secondly the sorts of persons for whom wee must pray For the first I obserue here in the originall two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation Prayers and Desires as I take it all the sorts of prayers for others may be referred to these two heads and these two differ not so much in the matter as in the motiues to prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers are such suites vnto God as we are vehemently moued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Desires are all suites vnto God arising from the deepe sence of mans estate eyther in dangers wants or blessings and vnder this kinde may be placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are eyther Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are eyther complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sinnes or lastly Thankesgiuings for Gods mercies and blessings Secondly to the Question for whom wee must pray It is shortly answered 1 Tim. 2.1 for all men excepting dead men or such as sinne vnto death or such concerning whom the will of God is reuealed for their perdition as the Man of sinne so as also by all men wee vnderstand all sorts of men not all the particular men of euery sort for wee may not desire saluation for all the men that God hath made vniuersally considered seeing the counsell of God is vnchangeably past concerning reprobates but that which in this Text is principall is that Ministers and People must pray one for another Ministers must pray for their People thus doe the Apostles in euery Epistle yea Samuel saith God forbid I should cease praying â—or you as if hee knew it to be a detestable thing for a Minister to be so retchlesse or carelesse as eyther not to pray or not to continue to pray for his people The people must also pray for their Ministers and that especially for these things that God may deliuer them from the rage of the disobedient and the practises of their enemies that God would open their mouthes and giue them vtterance with a fitnesse to discouer the secrets and mysteries of Christ and that their Gospell may runne and grow both in efficacie and credit yea in as much as they labour about sauing other mens soules the people should by prayers labour to further the saluation of their Ministers Wee cease not Note First he that loues the people of God truely loues them constantly Secondly that a heart truely sanctified is much in prayer cannot giue it ouer It is a wofull thing to neglect prayer but how cursedly miserable is their case whose hearts rise against prayer and cannot abide it but persecute it in others Thirdly the not ceasing in prayer hath in it constancie and perseuerance in prayer and teacheth that as wee are bound to pray so are wee bound to perseuer in prayer yea if wee must not cease to pray it implyes first that wee must pray in all places secondly that wee must watch to pray thirdly that wee must beleeue and hope wee shall obtaine what wee pray for fourthly wee must not appoynt God eyther time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite or if any of them be wanting there will not be constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words Obiect But to pray without ceasing is to be tyed to vse idle repetitions for how can men be furnished and finde matter to pray so often and so much Sol. A Christian is furnished many wayes with needfull occasions of continuall prayer First hee is tyed to a daily Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of prayse and prayer Thirdly as his knowledge encreaseth by the vse of the meanes he findes an increase of matter to driue him to prayer and make him pray better Fourthly new infirmities breaking out in himselfe and others and that daily giues an occasion to renue his suites to God Fiftly the Creatures and his callings must be sanctified by the Word and Prayer Sixtly varietie of crosses breaking in vpon him giues him cause to runne to God for the sanctifying or remouing of
two things may be obserued First wee had neede to be often vrged and put in minde and stirred vp to seeke knowledge wee are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept Of our selues there is none of vs haue any great minde to vnderstand or seeke after God or if wee begin we soone leaue off to vnderstand to doe good and some of vs are so wayward and wilfull that wee know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned wee must still be industrious to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith and it keepes downe corrupt affections and in what measure we retayne our ignorance we retayne feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines First that wee must increase in knowledge else that wee haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of Gods Image and therefore of great both necessitie and honour If men be neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life the preuayling of sinne in the life of the Iewes was caused by the preuayling of ignorance Therefore there is no mercy nor pietie in the Land because there is no knowledge of God in the land God shewes his righteousnesse to them that know him And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this Knowledge More particularly three Questions may be here resolued Quest. 1. What are the letts of increase Ans. There are many letts 1. Ill opinions about knowledge as that it is vnprofitable vnnecessarie c. 2. Abuse of our Callings 3. The loue of other things 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what hee wants 6. Presumptuous sinne as it hinders other graces so it casts men behinde-hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrours 8. Internall euils nourished as lust euill thoughts passion c. Quest. 2. How may we know when wee increase in knowledge Ans. We increase in knowledge 1. If wee increase in the affection to any vse of the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If we grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest. 3. What must we doe that wee may increase Ans. Wee must obserue these Rules 1. We must practise what we doe already know 2. We must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobrietie 3. We must redeeme the time and watch to all the opportunities for the vse of the meanes 4. Wee must vse the world as if wee vsed it not 5. Wee must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence 6. We must minde our owne way Lastly wee must vse Gods ordinances and all of them and without interruption constantly and chearefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes for the first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How hee is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What wee must doe that wee may know God God is made knowne 1. in his Sonne in Christ God is as it were visible 2. By his Spirit 3. By his word both by the testimonie it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things or in his particular workes as the founding of the Earth the hanging of the Clouds the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answearing of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements 2. All that heare not vs 3. All Persecutors 4. All that honour not such as feare God 5. All that deny the Natures or Offices of the Sonne of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all
offences or they may exhort one another least any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some special cases to cleare Gods iustice against hard hearted sinners otherwise it is a vile and sinful course to be raking into the liues of others but especially to be grating vpon the faults past of penitent sinners Where God hath pardoned what hath man to doe to impute And thus of the coherence and generall consideration of the words This verse containes two specialties of their misery by nature First their continuance in sinne in that he saith ye walked Secondly their delight in sinne in that he saith ye liued in them that is it was the life of your life In which That is in which sinnes and so it teacheth vs that we should be more troubled for sinne then for crosses For he doth not say in which miseries or iudgements but in which sinnes and corruptions As any are more spirituall sinne is their greatest sorrow and as any are more carnall they are more troubled with crosses Ye A man can neuer be soundly and profitably humbled till he mind his owne sinnes The knowledge of sinne that is transient is dangerous as we may see in the Pharisie The more he knowes by the Publican the prouder he is in himselfe but the knowledge that is reflexed is profitable And therefore the publican that troubled himselfe about his owne sinne went home more iustified than the other And therefore the Apostle here tells not of the misery of other men but expresly guides them to the consideration of their owne misery This should teach vs without shifting or delay to search and trie our owne waies and to grow skilfull in recounting the euills of our owne liues The true knowledge of our selues is a great step in a holy life T is that the most of vs neuer attaine to And yet it is of singular vse it would make vs humble in our selues compassionate towards others easie to be admonished tender hearted in Gods worship more apt to godly sorrow and of great ripenesse and dexterity of knowledge in cases of conscience Also Sinne is a poison that ouerflowes all sorts of men This also takes in rich men and great men and learned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sexe or nation but they haue been infected with this plague It hath runne ouer the whole earth And therefore it should humble rich men and learned men and all sorts of men Looke not at thy wealth or thy wit or thy learning or thy nobility or thy fame amongst men looke at thy filthy nature thou hast now or thou hast had the plague vpon thy soule and as wise and learned and rich and ciuill and noble as thou haue died of this sicknesse and are in hell Walked This word notes not only inclination to sinne but action not only words but practise and in practise not only a falling by infirmity but continuance and progresse in sinne To walke in sinne is to proceed in sinne from one kind to another and from one sinne to another and to lie and dwell in sinne And this is the wretched condition and thraldome of euery one by nature thus hard is it to giue ouer sinne and were it not for the great mercy of God thus would all men continue Qu. But what should be the reason that men continue so long in sin and are so loth to get out of this miserable path Ans. The soule by nature is dead in sinne And all flesh is couered with a vaile of blindnesse And sathan the Prince of darknesse works effectually in the children of disobedience besides the course and custome of the world that lies in wickednesse much hardens and confirmes the sinner and the minde and will of the flesh is stubborne And withall euery wicked man is a great student He deuiseth and imagineth and forecasteth how to find out waies to set himself in a way that is not good And many times God in his fearefull iudgement deliuers many a man vp to a spirituall lethargie and slumber and reprobate mind that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his hart false and his eares dull and his eies closed vp least he should be conuerted and humbled The vse may be to teach vs to enlarge our hearts in the sence of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull Especially it may comfort vs against our infirmities that howsoeuer we faile by occasion yet by Gods mercy we do not walke in sinne We proceed not from degree to degree and from sinne to sinne it is a happy time with a Christian when he getteth victory ouer his sinnes so as at least by degrees he gets downe the power of them And on the other side they are in a wofull estate that haue their corruptions growing vpon them both for power and number and continuance O woe will be vnto them when the master shall come and find them so doing And thus of the first specialty The second is Ye liued in them That is ye set the delight of your hearts vpon them Sinne was the life of your liues None many times more liuely and in greater iollity then such as are in greatest danger of Gods wrath and so cursedly vile is mans euill disposition that as many men are the more sinfull they are the more secure and full of caruall liuelinesse Who more frollicke then our drunkard swaggerers swearers abhominable filthy person yea they carie themselues as if they had found out a life of excellency and contentment aboue all other men and yet are buried in the ditches of monstrous wickednesse and are descending swiftly to their owne place hasting to the vengeance to come Many times the holiest men are most pensiue and the vilest men most liuely Liued There is a fourefold life of men The life of nature the life of corruption the life of grace and the life of glory The first life Adam liued before his fall The last the blessed liue in heauen The third the godly liue after their conuersion on earth and the second is the life of all the vnregenerate Sin is aliue It hath a liuing being in the vnconuerted sinner It is a monster ingendred in the heart of man by coniunction with sathan seating his seuerall limbs in the seuerall faculties of the soule Now it will not be amisse to consider how we may know when this monster is aliue and when he is dead Sinne may be knowen to be aliue first by the flaming desires of the heart and thoughts of the mind inordinately bent vpon things forbidden Secondly by the command and authority it holds ouer all the faculties and powers of the soule and body vsing them as seruants and executioners of the lusts of the
places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap. 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3 5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glorie chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the dutie we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must be considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisdome zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdom and care to auoide offences ch 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. works of virtue The workes of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgment of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are prayer and thanksgiuing of prayer chap. 4.2 3. of thanksgiuing chap. 3.17 Thus of works of worship Workes of virtue either concerne our selues or others the works that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance concernes chastitie and sobrietie in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3 5. of sobrietie ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercie curtesie humilitie meeknesse long-suffering clemencie peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 2.5 or to all men and so consists of truth and faithfulnes with sinceritie and obseruance oeconomicall Iustice is that which concernes the houshold and so containes the dutie of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. And thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choise of your Honors names for the dedication of my exposition vpon this scripture Three things swaying godly men in like case haue compelled me protection obseruance and thankefulnesse the preaching of this doctrine as by the mercie of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it great cause there is therefore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore the loynes of the poore daily blesse your Honors and their mouthes daily pray for you your pietie is many wayes exprest to omit my vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and prayer in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can we euer sufficiently giue vnto God for that rare and worthy example with which your Ladyship doth comfort and incourage the hearts of many in your care of Gods sabaoths and in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuouslie professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had been taken onely for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragement I reape daily in your Honors respect of my ministerie what thanks can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest outward blessing did euer befall me and which Madam by your Honors singular care and furtherance after an admirable manner I obteined I meane the clearing of my reputation from the vniust aspersions of my aduersaries and that by the mouth and pen of the Lords Annointed my most dread Soueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is he that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to the COLOSSIANS THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of
God the Father hath prepared and laid vp in Heauen And the more are wee confirmed in this resolution constantly to prayse GOD for these excellent Graces because they are not sodaine Fancies or presumptuous Conceits raised out of the Forge of your owne braine or conceiued for some corrupt or carnall ends but were indeede begotten in you by the mighty working of the most sweet Doctrine of Reconciliation proued in it selfe and by effect to be a Word of Truth euen that word of the LORD long foretolde now truely reuealed and accomplished also begetting the true forme of pietie in you with constancie and true vprightnesse both of heart and life This is the word of Reconciliation which is come vnto you as by incredible power and swiftnesse it is now to the greatest part of the world euen to people of all sorts and Nations causing them to shew the soundnesse of their Coâ—uersion by the daily fruâ—â—s of amenâ—ment of life and this increaseth continually in all places as it doth and hath done with you since the very first day that you truely heard and effectually beleeued this rich Doctrine of the grace of GOD. And this very Doctrine which you haue heard of Epaphras is the selfe same diuine truth that is gone all abroad the world of Epaphras I say whom wee all reuerence as our deare fellow-Seruant being assured that hee is for your best good a faithfull and most humble Minister of Iesus Christ. Hee hath with great contentment boasted of you in reporting to vs your spirituall and heauenly affection to God and godlinesse and one towards another and for the same cause since the first time we heard of your prayses in the Gospell wee haue beene importunate without ceasing praying for you and beseeching God to increase in you and make compleate your knowledge of his reuealed will not onely for contemplation but for practise also with a gracious experience of the working of the Spirit That yee might carry your selues in a holy eminency of godly conuersation striuing to proportion your Obedience in a greater degree then ordinary as might become the great measure of Gods Mercies of all sorts towards you expressing a liuely kinde of pleasingnesse both in carriage towards God and man being refreshed with the sweetnesse of acceptation in your seruices and that you might extend your carefulnesse to beare fruit not in one kinde or some few but in all kindes and sorts of good workes daily increasing in a holy acquaintance with the sacred nature of God which is both the effect and cause of all comfortable progresse in holy life That so growing vp to a ripe age in CHRIST in the sanctification both of soule and body and spirit in all the Graces and Duties of CHRIST and Christian life through the assisâ—ance of the glorious power of GOD in the vse of all meanes and helpes appoynted of GOD yee might accomplish your most holy profession with singular comfort and contentment being able chearefully and with all patience and Long-suffering to beare the Crosses Tentations Infirmities Persecutions and whatsoeuer Wrongs or Indignities might befall you wayting for the Promise of GOD being neuer weary of well-doing And as wee haue thought good thus to let you vnderstand our loue towards you and our reioycing for the prosperitie of your soules so wee thought good to write vnto you both to put you in minde of the most holy Doctrine of CHRIST as also to exhort and beseech you to be constant in the Faith and Hope you haue receiued without listening to the entising speeches of false Teachers which as wicked Seducers would beguile your soules of that high prise of your most holy Calling What thankes can wee euer sufficiently giue vnto GOD the Father of CHRIST and Christians that of his meere Grace and free Loue hath by a holy Calling made vs in his account meete to haue a Lot in that heauenly Canaan in that sweet and eternall fellowship with the Spirits of the iust not onely reuealed vnto vs in this light of the Gospell but to be inioyed by vs in the light of Heauen And hath also already deliuered vs from that wofull estate in which the darkenesse of Gentilisme and Sinne and Ignorance and Aduersitie and Death and Damnation had power ouer vs and hath translated vs into the Kingdome of Iesus Christ the Sonne of his loue inrolling our names among the liuing and accounting vs as Subiects of this Kingdome of Grace and Heyres euen Coheyres with Christ of the glory to be reuealed And howsoeuer our Sanctification be as yet vnperfect yet are wee not onely bought with a price but effectually and truely redeemed and in some sort fully to for in our Iustification wee are perfectly reconciled and all our sinnes absolutely forgiuen vs as if they had neuer beene committed through his merits that shed his bloud for vs. Who is a most liuely and perfect Image of the inuisible God not onely as hee workes Gods Image in man or because hee appeared for God the Father to the Fathers in the old Law or because as man hee had in him the likenesse of God in perfect holinesse and righteousnesse or because hee did by his Miracles as it were make God visible in his flesh but as he was from euerlasting the very essentiall naturall Image of God most absolutely in his diuine person resembling infinitely the whole nature of his Father and therefore is to be acknowledged as the begotten of God by an eternall generation so the first begotten of euery Creature as he was before them so is he therefore the principall heyre of all things by whom and in whose right all the Saints doe inherite what they haue or looke for For by him all things in heauen or earth whether visible or inuisible were created yea the very Angels themselues of what Order or Office soeuer whether Thrones or Dominions Principalities or Powers were all made by him of nothing and therefore hee and not they are to be worshipped in short all things were created by him yea and for him to And hee was from euerlasting with GOD the Father before all Angels or other Creature was made and still all things are preserued and continued as consisting in him yea the very Angels haue their confirmation from him And hee is that glorious and alone Mysticall head of the Church which in an holy order and relation by the admirable worke of the Spirit as a bond vniting together is a true body vnto CHRIST and worthily is hee to be acknowledged a head vnto the Church for three great Reasons first in respect of Dignitie for hee alone hath the primacy and ought to be acknowledged to haue preheminence in all things for if we respect the estate of Grace hee is the beginning of all goodnesse and if wee respect the estate of Glory hee is the first borne of the dead not onely because hee is risen
Commendation paines or instruction of any man Thus farre of the meaning of the words The Doctrines follow Paul an Apostle Here three Doctrines may be obserued first great sinners may proue great Saints a great enemie of sincere Religion may proue a great founder of Churches a great oppressor of Gods Seruants may proue a great feeder of Gods flocke In a word a persecuter as wee see here may be an Apostle This Doctrine as it doth excellently sample out Gods vnsearchable mercy so it teacheth vs not to despayre of any but to continue to pray for euen the vilest and most spitefull aduersaries and the most open oppugners and vsuall traducers of Gods causes and people and to wayâ—e vpon God to see if at any time hee will giue them repentance to build that they haue destroyed and to gather that they haue so much striuen to scatter Secondly this Doctrine is of singular vse in the cure of the hardest of diseases viz. affliction of conscience for in some of the deare Seruants of God that haue appearing vpon them some signes of effectuall Calling a right euidence of hope from Gods promises sweet pledges and signifying seales of Gods fauour by the witnesse of the Spirit of Adoption yet there ariseth some scruples about eyther the multitude or greatnesse of their sinnes and a healing of their errors and vncomfortable mistakings doth most an end arise from the right application of such examples as this I say a right application for the most men doe dangerously and damnably mistake in alleadging the instances of the great sinnes of Gods Seruants But if thou obserue these foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend and nourish thy selfe in a sinfull course Secondly if thou alledge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of GOD as reproofes eyther publike or priuate Fourthly when thou dost aswell vrge vpon thy selfe the necessitie of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort be applyed as hee himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth in the entrance of the Epistle insinuate himselfe into their respects by setting downe the authoritie and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so little by the doctrine they so ordinarily heare And the caâ—se is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministerie Againe it shewes how heauie and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for though men beleeue thee not in thy slanders yet it is the propertie of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawfull and holy endeauours the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can doe no good with their doctrine they are so wanting to that grauitie and innocencie that should shine in the lights and lamps of Christ. Lastly here may be obserued that he that will beare rule ouer other mens consciences must be an Apostle lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them maâ—â—er-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ. No knowledge can be auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And hee doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angels By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into his order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling then it stands thee vpon to discharge the duties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the Kingdome of God and the righteousnesse thereof and therefore hee neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that doe befall vs and to be content
Taker to vsury Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamilitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their prayse-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish Traditions ouer-flow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to be obserued for the manner of performance of it There are many reasons scattered in Scripture to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of thankes As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the faith Secondly if men in all things let their requests be shewed vnto God with giuing of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace
that course I should lead a dumpish and Melancholy life Ans. It is a false imputation cast vpon Religion and Christ for the promise is I will ease you Obiect Oh but to exercise such a communion with God and Christ requires so many graces that I can neuer get them Ans. Learne of me that I am lowly and meeke as if he should say Get this one grace which I my selfe haue laboured in and thou maist continue in the ease and comfort once had from Christ without interruption If men still thinke this impâ—obable he wils them to put it to tryall and they should certainely finde rest to their Soules Obiect Oh but to be thus yoaked is a most irkesome and impossible seruitude Ans. This he reiects as most false and saith My yoake is easie and my burthen light both in respect of the power of the meanes and the secret comforts of God able to support the Soule Eightly we are commanded to beleeue and therefore it is a heauy sinne to disobey Ninthly yea God doth beseech men to be reconciled Wonder at this admirable Clemencie in our God Nay then perish and that iustly if so great and infinite goodnesse cannot perswade These things should the rather affect if we consider who it is that proclaimeth inuiteth commandeth beseecheth namely GOD who is able to doe it and speakes out of his Nature If a couetous man should offer vs any great kindnes we might doubt of performance because it is contrarie to his nature but it is not so with our God his name is gracious and his nature is to be faithfull in performance where he hath beene true in offer or promising Thus much of Incouragements The hinderances of Faith follow to be considered of The letts of Faith are sometimes in the Minister sometimes in the People Ministers are guiltie of the want of Faith in their Hearers First when they teach not at all because Faith cannot be had without hearing Secondly if wee teach not Faith and that plainely if they intend not the chiefest part of their labours to informe men in the doctrine of Faith vnder which is contayned the whole doctrine of the Sinners reconciliation with his God though they informe manners both for Pietie and Righteousnesse and busie themselues in other contemplatiue Diuinitie yet haue they not answered their Calling but are wofull hinderances of Faith in the hearers Secondly in the People Faith is letted three wayes 1 By errors in their Iudgements 2 By corrupt affections in the Heart 3 By certaine things that befall their Conuersation There are fiue especiall Errors with any of which whosoeuer is infected Faith is letted First when men thinke they are bound to follow their Callings and to mind their worldly Imployments and therfore cannot spend the time about thinking of Sermons c. Our Sauiour Luke 14 16. in the Parable showes that though men giue Heauen fayre words yet they take not a course to get it but what letts them Is it Whoredome Drunkennes Idolatry Murther breach of Sabbath c. No such matter but onely the abuse of lawfull profits and pleasures What more lawfull then a Farme what more honourable of all pleasures then Marriage onely obserue that the voluptuous person saith flatly He cannot come and the worldly man I pray you haue me excused Obiect Oh but I confesse it were a great fault to leaue minding heauenly things to get superfluitie and more then needes as Farme vpon Farme But I want necessaries if I had but sufficient my minde should not be so taken vp c. Ans. Our Sauiour shewes that this is no sufficient excuse by bringing in the man that had bought his fiue yoake of Oxen then which what could be more needfull seeing hee could not follow his Husbandry without Oxen Secondly a second Error letting Faith is a close opinion of merit which stickes fast in our nature Thirdly Faith is hindered when the Minde is fore-stalled with an opinion that an outward seruing of God will serue to bring them neare enough to God If they heare Seruice and Sermons and receiue the Sacraments c. they haue done so much as they thinke is enough Fourthly many therefore neuer labour to get Faith because they thinke it is impossible to take any such course that they should get any assurance of the remission of their sinnes in this life or if it be possible for others yet it is not for them Lastly others thinke it possible to be had and it is good to be humbled so farre as to seeke it with teares and prayers and they thinke they doe well that will not giue ouer till they haue comfort that way but yet they thinke all this adoe vnnecessary and that they may be saued without it In the Heart Faith is letted fiue wayes First when men nourish the secret euils of their hearts both in thoughts and affections and make not conscience to repent for them An euill heart is alwayes an vnfaithfull heart therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne Secondly Worldlinesse is a great lett of Faith when men alone suffer their thoughts and affections to be taken vp with continuall minding of things here below though they cannot be charged with any great couetousnesse Thirdly there is in mens affections an vnwillingnesse to part with worldly pleasures and delights and they are loath to lose their credit with their carnall friends which they say they must doe if they take this course Fourthly the world is full of common hope and presumption of Gods mercy men say God is mercifull when they haue neyther comfort from the Promises of God nor ground of assurance nor witnes of the Spirit of Adoption Fiftly Faith is letted and men are kept from vsing the meanes to get Faith and to seeke God while he may be found onely through a feare least if they should examine themselues and search whether they had a true faith or not they should finde they had none and then they should be troubled and driuen vnto Melancholy despayre c. Lastly there are some things in mens carriage which greatly lett and hinder Faith First a prophane contempt of the word of God eyther men will not heare or but by starts or they attend not or not apply it to themselues or not meditate of the doctrine afterwards or not labour for the power of it in practise c. Secondly the example of the multitude hinders much especially the example of wise-men and great-men in the world Thirdly some when they goe about the duties of Mortification and Faith they are turned off before they get Faith eyther because they finde hardnesse of heart or are ouer-charged with temptations or doubts of audience and acceptance and that God will neuer looke after such broken desires c. or else because they haue not comfort presently they grow desperate and
the Saints and their faith in Christ. The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction and all his necessities No better newes can be brought him and therefore hee prayes the Lord to increase them not in riches and the pleasures of this life but to make them abound in loue one to an other Fiftly whosoeuer doth actually beleeue doth actually loue they are inseperable companions Faith worketh by loue Hence he wisheth the people not barely loue but loue with faith so as commonly they are together in the same degrees also If no faith no loue if a shew of faith but a shew of loue if a purpose of faith but a purpose of loue if a weake faith a weake loue if an interrupted faith an interrupted loue if often at oddes with God often at iarres with men they are begotten by the same seed giuen by the same God receiued by the same Saints and lodged in the same heart Sixtly there is no hope of heauen if no loue to the brethren Hee that saith he is in the light and hateth his brother is in darkenesse vntill this time And Whosoeuer hateth his brother is a man-slayer And we know that no man-slayer hath eternall life Seuenthly and lastly he that loues one Saint truly loues any Saint and therefore the Apostle in the praise of their loue commendeth it for that it was towards all the Saints to haue Gods children in respect of persons is not to respect them at all aright he that cannot loue grace any where loues not any for grace The vses of al these obseruations briefly follow first heere is reproofe that first of such wicked wretches as can loue any but the Saints these are in a wofull damnable case whatsoeuer their estate be in the world secondly of such as allow themselues liberty to hold Gods children in suspence they do not hate them but yet they will be better aduised before they be too forwards to ioyne themselues with them But let these be assured that till they be loued God will not be loued Secondly heere we may make triall by our Loue to Gods children both of our faith and hope as also of our loue to God and lastly the maner of our affection viz. for what wee loue others For naturall affection hath his naturall rewards Lastly the doctrine of loue is a comfort two wayes first if thou beginne to loue Gods children it is a comfortable signe thou art not without loue to God and faith in Christ secondly it is a comfort against slanders reproches and molestations from wicked men thou hast as much credit with them as God if they loued God they would loue thee It is a great comfort when a mans enemies be enemies to Religion sinceritie and holines of life Thus farre of Loue in generall In particular I propound foure things to be further considered first the nature of this grace secondly the reasons to perswade vs to the conscionable exercise of it thirdly the helps to further vs and lastly what defects are in the loue the world commonly boasteth of For the first that the Nature of this sacred grace may be the better conceiued two things would be weighed first what things ought to be found in our loue secondly in what manner loue is to be expressed And for the former of these two true Christian loue hath in all these seuen graces or duties first Vprightnesse in our owne things both in respect of Right and Truth secondly Peaceablenes in the quiet order of our conuersation thirdly Curtesie in needefull and louing complements fourthly tendernes in the things that befall others so as wee can reioyce for them as for our selues fiftly Liberality sixtly Society seuenthly Clemencie Concerning these three last dueties or branches of Loue it will be expedient to adde something for further explication of them Liberality is required and it standeth of two maine branches first Hospitalitie and then the workes of mercie Hospitalitie is required in these places Rom. 12.13 1 Tim. 3.2 1 Pet. 4.9 Hebr. 13.2 But this duety stands not in the entertainment of drunkards and vicious persons or in keeping open house for gaming and such lewd sports and disorders or in feasting of carnall men for this is so far from being the praise of great men as it is a most shamefull abuse and one of the crying sinnes of a Land able to pull downe the curse of God vpon such houses and such house-keeping but Hospitalitie stands in the kind entertainment of strangers that are in want Heb. 13.2 and in welcomming of the poore that are in distresses and lastly in the friendly and Christian and mutuall exercise of Loue in inuiting of Gods children to our houses or tables Workes of mercy are the second branch and those are required of vs as the needfull duties of our Loue and these workes are eyther in temporall things and so are Almes-deedes or in spirituall things Loue must shew it selfe in Almes-deeds that is in distributing to the necessities of the Saints in relieuing those that are impouerished and fallen into decay by giuing or lending though they should not be paid againe vpon the hope of a reward in heauen and this to be done both to our power and without compulsion for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate men may lay vp in store for themselues a good foundation against the time to come and that that is well giuen will be a greater helpe in time of neede then that that is spared and kept There are workes of mercy also in spirituall compassion ouer the soules of men and thus the poore may be mercifull to the rich to wit in labouring to winne them to religion and sinceritie in praying admonition incouragements and such like needfull duties and these are the best workes of mercie that we can doe for others whom we loue or pittie Thus of Liberality another thing required vnto the exercise of Christian Loue is Societie It is not enough to wish well to the Saints or salute them kindely or relieue them according to their occasions but we must conuerse louingly and daily with them make them our delight company with them and in all the mutuall duties of fellowship in the Gospell to solace them and our selues with them This is that that Peter requires when hee chargeth that we should loue brotherly fellowship we should not liue like Stoikes without all society nor like prophane men in wicked society but we should both intertaine a brotherly fellowship that is society with the brethren and loue it to This was their praise in the primitiue times that they continued in the Apostles doctrine and in fellowship and breaking of bread and prayers making conscience aswell of Christian society as of hearing praying and receiuing the
Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall viz. Hearing Whereof That is of which Heauen or Hope It is a great mercy of God to heare of Heauen before the time come it should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
should looke vpon Grace and Holinesse with a dull and feeble eye yea it is good euen for Gods children to heare of it before they haue it both to support them in their crosses and discouragements as also to plucke vp their mindes to holy contemplation and to weane them from the loue of base things yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercie of God in these dayes of their pilgrimage Ye haue heard No man can get eternall graces or an enduring contentment arising from the hope of a better life without the hearing of the word of GOD Quest. But tell vs distinctly what good shall men get by hearing of Sermons Answ. Many are the singular benefits come to men thereby First the holy Ghost is here giuen Acts 10.44 Secondly mens hearts are here opened Acts 16.14 Thirdly the feare of God doth here fall vpon men Acts 13.16 Fourthly the proud and stony-hart of man is here tamed melted and made to tremble Esa. 66.2 Fiftly the faith of Gods Elect is here begotten Rom. 10.14 Sixtly Men are here sealed by the holy Spirit of promise Ephes. 1.13 Seauenthly here the Spirit speaketh to the Churches Reuel 2. Eyghtly Christ here comes to suppe with men Let men tell of their experience whether euer their hearts tasted of the refreshing of CHRIST till they deuoted themselues to the hearing of the Word Ninthly The painefull distresse of the afflicted Conscience is here or no where cured by hearing the bones that God hath broken receiue ioy and gladnesse Psal 51.8 Tenthly what shall I say but as the Euangelicall Prophet saith If you can doe nothing else yet heare and your soules shall liue Esa. 55.4 Liue I say the life of Grace yea and the life of Glory for Saluation is brought vnto vs by hearing Act. 28.18 and 4.16 The vse of this point is First for instruction Let him that heareth heare yea let all reioyce in the mercies of their God that haue tasted of this bountie of the Lord blessed are your eares in as much as you haue heard Many Prophets and righteous men haue desired to heare the things that you heare and haue not heard them Secondly for humiliation vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them How doe the thousands euen in Israell perish through the failing or wanting of Vision Is there not almost millions of Men and Women that haue scarce heard by preaching whether there be any holy Ghost Oh the cruell torments that abide those soule-murtherers Shall I name them I wish their repentance that so they might haue a new name but because lamentable experience shewes that the vnsauory Salt seldome findes wherewith it may be salted therefore it is the dutie of all Gods people to bowe the knees of their hearts to God beseeching him to inflame the hearts of those that are in authoritie with such bowels of compassion that they would in due time purge the Church of them that so their names may no more be heard amongst vs. Whiles men lye sicke of the spirituall Lethargy in their owne hearts they are little troubled with the distresse of others but if men would euen in Gods sight duly waigh without shifting and preiudice these propositions viz that the hearing of the Word is the ordinary meanes to conuert mens soules to God Rom. 10.14 1 Pet. 1.23 c. And that except men be borne againe they can not enter into the kingdome of God Iohn 3.3 if I say these things be weighed how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome that in the middest of this great Light in this respect yet sit in darkenesse Thirdly for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word Many are the sorts of euill hearers exceeding many are the wicked humours of men by which they sinne against the Word heard the Scripture hath noted and taxed diuers corruptions in men in hearing and fearefully threatened them For the better explication of this vse I consider two things First the sorts of euill hearers Secondly their state in respect of it The sorts of euill hearers may be distinguished into two kindes some are openly impious and audacious some more ciuill and restrained Of the first kinde First some are so wayward nothing can please them eyther the Preacher is too terrible or he is too comfortable If Iohn fast he hath a Deuill if Christ eate he is a glutton Secondly Some heare and are scandalized Men are so wedded to their owne conceits and stuffed with preiudice that they many times wilfully study and striue to frame scandale and offence out of the words of the Teacher Thirdly Some heare and are filled with wrath and enuie and that sometimes so as they cannot restraine the signes of their rage and fretting no not in the Sermon-time They gnash with their teeth and their harts are ready to burst for anger And this comes many times because men cannot abide wholesome Doctrine but are giuen to fables Fourthly Some heare and their mouthes make iests while their hearts goe after their lusts they heare and mocke Fiftly Some make the Auditory of Christians the study of all manner of base filthinesse thither comes the Adulterer the Couetous the deceiuer the accuser of the Brethren c. and there they damnably frame their dogged and swinish imaginations Sixtly Some heare and if they finde any power in the Doctrine of the Preacher they enquire whether hee be not a Puritane for they haue heard so much euill of that Sect euery where that that one colour may serue to make them cautelous and better aduised then to be much troubled with his Doctrine Seuenthly Some will heare if he speake of this world He is an excellent Preacher that in their vnderstanding giues them libertie and sowe pillowes vnder their fleshly and worldly elbowes Eyghtly Some heare fearfully as loath to be drawne to the Sermon of any that rebukes sinne as the people of Israel were to come nere the Mount Ninthly like the chiefe Priests and Pharises when they perceiue that the Preacher rebukes their sinnes seeke to lay hands vpon him and as farre as the feare of the people restraineth them not they practise to remoue him The ciuiller sorts of hearers are diuersly sinfull in their seuerall humors First some heare but it is to be rid of their diseases that is to see whether by heering Sermons and comming to Church they can asswage the trouble of their minds 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 Thirdly Some heare and say God forbid It is pitty it
to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way for thereout commeth life 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer obey the checkes of our conscience and be contented to eate the bread of affliction beare the words of rebuke and admonition for he that refuseth correction will certainely goe out of the way of life Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth and then that hee would stay our steps in his pathes that our feete doe not slide and to this end that he would remoue out of our way all impediments and euery lying way and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures and bend our hearts to his holy feare but especially euery morning we should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that he would see to and defend the thing of the day in his day by the vertue of Christs intercession and his words which are neare vnto God day and night Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation 2 Our liues would be full of Ioy and chearfulnesse yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs 4 Yea hee would keepe his Couenant and Mercy with vs 5 Wee should be protected against all hurtfull troubles being eyther preserued from them or in them if wee walke in the day we shall not stumble yea though we went through fire and water yet Gods holy presence and strong arme would be with vs yea wee might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgements when the hypocrites of the world would be afraid 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and wee shall rest in the beds of eternall ease whatsoeuer betides vs wee shall not lye downe in sorrow 7 Thus to liue is to rule with God and to be faithfull with his Saints 8 Thus shall wee scape the vigor of the Law and the flames of Hell Lastly if we continue faithfull to the death there is laid vp for vs a crowne of life Thus of walking or holy conuersation in the generall now in particular that wee might walke in an holy eminencie three things as is before noted are here vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs as we desire more to abound in good fruits so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reproues the dangerous and sinfull abuse of Gods mercies in the common people that vse to pleade their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when he hath greatest taste of Gods mercies 2 The Papists would finde merit of workes in this Verse both because holinesse of life is so much vrged as also because here is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture and secondly it cannot be founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first we are not our owne men we are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants Secondly all our sufficiencie to doe any good is of God not from our selues Thirdly God gaines nothing by vs If thou be righteous what giuest thou to him or what receiueth he at thy hands Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternitie there then afterwards if God create another eternitie they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of heauen and our workes on earth Sixtly it is worthy to be obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Ezod 20. Command 2. Seauenthly we are so farre from meriting that wee are taught to pray God to giue vs our daily bread we haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimonie of these Scriptures Dan. 9 9. Rom. 4.5 and 11.9 1 Cor. 4.4 Phil. 3.8.9 Secondly this place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the words worthy of the Lord cannot be applyed to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vpon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Mat. 3. to bring forth fruits worthy
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing Knowledge makes a man liue ioyfully and comfortably true ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the Children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not wee reioyce in God c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
resolue that we are not our owne men any more to doe what wee list Neyther ought wee to be seruants of men Besides if there had beene merit in the workes of the Law the Sonne of God needed not to haue shed his bloud and seeing it is shed wee neede no other Mediator nor workes of satisfaction or superrogation Forgiuenesse of sinnes The doctrine of remission of sinnes is many wayes comfortable it is a comfort 1. That sinnes may be remitted 2. That this remission may be applyed particularly thou maist haue it and keepe it for thy selfe 3. That if our sinnes be once forgiuen they can neuer be laid to our charge more they returne not 4. That where God forgiues one sinne hee forgiues all sinnes 5. That where God forgiues sinne hee heales the nature where hee iustifies hee sanctifies An earthly Prince may forgiue the Felon but hee cannot giue him a better disposition but GOD neuer forgiues any man but hee giues him a new heart also 6. That where God forgiues the sinne hee forgiues the punishment also Lastly that by remission of sinnes wee may know our saluation Secondly as it is a comfortable Doctrine to faithfull men so it is a terrible Doctrine to wicked men and that many wayes first all mens sinnes are not forgiuen secondly all neede remission of sinnes thirdly if sinne be not forgiuen it makes men loathsome to God which the word couer importeth it sets the Soule in debt it seperates betweene God and vs and hinders good things from vs it defiles it remaines vpon Record written with a pen of iron and with the poynt of a Diamond it causeth all the disquietnesse of the heart it is the cause of all Iudgements It brings death Thirdly a Question is here to be considered of viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him Ans. He that would be assured of remission of sinnes must doe these things First hee must forgiue other men their trespasses against him else hee cannot be forgiuen Secondly he must search out his sinnes by the Law and mourne ouer them in Gods presence striuing to breake and bruise his owne heart with griefe in secret in the confession of them to God Luke 4.18 1 Iohn 1.9 Hos. 14.3 Zach. 12.12 to the end 13.1 Thirdly vvee must take heede of the sinne against the holy Ghost which beginning in Apostacy is continued in Persecution of the knowne Truth and ends in Blasphemy and is therefore a sinne vnpardonable because the sinner is vtterly disabled of the power to repent And howsoeuer all sinnes against the holy Ghost are not vnpardonable but onely that sinne that hath the former three things in it yet the man that would haue euidence of pardon must take heede of all wayes of offending against Gods Spirit and therefore must take heede of speaking euill of the way of godlinesse of contemning the meanes of Grace by which the Spirit workes and of tempting grieuing or vexing of the holy Ghost within his owne heart or others Fourthly he must daily attend vpon the preaching of the Gospell till the Lord be pleased to quicken his owne Promises and his heart vnto the ioyfull application of the Comforts of Gods Loue continued in his Word And when men come to Gods presence to seeke so great a mercy as the pardon of sinne they must aboue all things take heede of wilfull hardnesse of heart least their vnwillingnes to be directed by Gods Word be requited with that curse that God should grow vnwilling that they should repent and hee should forgiue them Fiftly the Prayers of the faithfull are very auaileable to procure the pardon of sin Sixtly he must with due preparation be often in receiuing the Sacrament of the Lords Supper which is to the worthy Receiuer a worthy Seale of Remission Seauenthly hee must amend his life and belieue in Iesus Christ Verse 15. Who is the Image of the inuisible God and the first begotten of euery Creature HItherto of the worke of Redemption now followeth the person of the Redeemer who is described as hee standeth in relation 1. To God Vers. 15. 2. To the vniuerse or whole World Vers. 15.16.17 3. To the Church Vers. 18.19 c. In all the Verses in generall may be obserued the euident proofe of his diuine Nature For as the Verses before when they mention Redemption in his bloud proue him to be man so these Verses ascribing to him Eternitie Omnipotence c. proue him to be God That our Sauiour is God may be further confirmed by these places of Scripture Gen. 19 24. Iudg. 2.1.4.14 Psal. 45. Prou. 8.22 Iob. 19.25 Isay 7.14 and 9.6 and 35.2.4 and 40.3.10.12 and 43.10.11.23 and 45.22 Ier. 23.5.6 Hos. 1.7 and 12.4 Mich. 2.12 and 4.1 Iohn 1.1 c. 1 Iohn 5.20 Reuel 1.6 Besides the Apostles drift is to extoll the excellencie of Christ by whose bloud wee are redeemed Howsoeuer hee appeared in forme of a seruant yet he exceeded all Monarches that euer were on earth for Christ is the essentiall Image of God whereas the greatest Monarchs are Gods Image but by a small participation Hee is the Sonne of God by generation they are so onely by creation or regeneration Hee is the first borne they are but yonger Brothers at the best Hee is the Creator they are but Creatures All things are for him whereas they haue right and power ouer but few things hee is eternall they are mortall Things cannot consist without a Redeemer in Heauen but so they may without a Monarch on earth hee is a mysticall Head and by his Spirit vniteth all his Subiects to him and by influence preserueth them but so can no politicall heads doe their Subiects Other things I might instance in the Verses following but these shall suffice The first thing in particular by vvhich the Redeemer is described is his relation to God in these words Who is the Image of the inuisible God Here three things are to be considered First the Person resembling Who Secondly the manner how he resembleth viz. by the way of Image thirdly the person resembled in his Nature God in the Attribute of his Nature Inuisible For the first if wee be asked of whom hee here speaketh it is easily answered out of the former Verses It is the Sonne of GOD the Sonne of his Loue Verse 13. And thither I referre the consideration of the first poynt Image Our Redeemer resembles God by way of Image There is difference betweene the Image of a thing and the Similitude of it The Sunne in the Firmament expresseth GOD by similitude for as there is but one Sunne so there is but one God And as no man can looke vpon the Sunne in his brightnesse so no man can see God with mortall eyes c. But yet the Sunne is not therefore Gods Image
and this was good for vs for thereby hee dissolued the power the Diuell had to inflict death or the feare of it vpon his Members and thereby hee finished the expiation of all our sinnes thereby he ratified Gods Couenant thereby hee kils the power of sinne in vs and thereby he takes away the curse of our naturall death 2 That he was not onely among the dead but he was begotten among the dead that is raysed from death to life and this also was profitable for vs for hee rose to our Iustification Rom. 4.23.24 to our viuification Rom. 6.4 to our deliuerance from wrath to come 1 Thes. 1.10 3 That hee is not onely begotten but the first begotten among the dead and that in three respects First as hee was more excellently raysed then any of the dead are for he carryed no corruption to the graue and hee saw no corruption in the graue and hee was but a short time vnder the power of the graue Secondly in respect of time hee was the first that rose from the dead Thirdly in respect of efficacie it is hee by whose power all the rest rise This must needes be a great comfort to vs while wee liue against the time our bodies must goe into the house of darkenesse the darkesome lodging in the graue onely let vs seeke the vertue of the Resurrection of Christ in this world and the experiment of the vigor of it first vpon our soules in plucking vs vp out of the graue of sinne to walke before God in newnesse of life That in all things hee might haue the preheminence These words are added for further amplification or Explanation of the former They giue vnto Christ a primacie and preheminence in all things First ouer both liuing and dead as hee is the beginning to the liuing and the first begotten to the dead Christ then hath the preheminence he is first in all things Mat. 28.18 Rom. 4.9 Phil. 2.9 Ephes. 1.23 He is first many wayes first in Time as before all things first in Order hee hath a primacie of order hee is the first to be reckoned and admired in the Church first in the Dignitie of Person hee excels in both Natures all that is in the Church or euer was first in Degree first in Gouernment first in Acceptation with God lastly he is first Effectiuely as the cause of all the respect order and excellency in others hee is the Roote out of which springs all the glory in the Church The vse is first for Terrour to all those that sinne against Christs preheminence as they doe in a high degree that hauing begunne in the Spirit will end in the flesh such as hauing knowne the way of righteousnesse afterwards turne from the holy course with the Dogge to the vomit and with the Swine to the wallowing in the mire Secondly the consideration of Christs primacie and preheminence should learne vs to take heede of climbing in the Church it is dangerous to desire to be chiefe it is almost the sole power of the Head of the Church Lastly let it be our care both in heart and life to yeeld Christ the preheminence which we shall doe if we labour to know nothing more then Christ crucified if wee minde the things of Christs Kingdome more then the things of this life if wee make him our chiefe refuge by Faith for all happinesse and reconciliation if wee make him our ioy reioycing more in Christ then carnall men can doe in the World for a discontented life denyes Christ the preheminence if the zeale of Gods house can eate vs vp if in all our actions wee performe the worship of God first if we sticke not to confesse and professe Christ if wee honour the faithfull and contemne the vile and ioyne our selues to such as feare God though they be despised in this world and lastly when we can in all things rather chuse to please God then men Verse 19. For it pleased the Father that in him should all fulnesse dwell THere is great reason Christ should be acknowledged head as in the former Verse by reason of his primacie and preheminence so in this Verse by reason of the plenitude that dwels in him No naturall head so full of senses as hee is full of Grace It is to be noted in the generall that the head should excell the members in gifts and therefore it is a fault in Cities when the people chuse vnto themselues vnmeete men to be their Heads God may chuse Saul following his Fathers Aâ—les because if he make Princes he can giue spirit vnto Princes but it is not so with men they may giue the Office but they cannot giue the gifts to execute it And it is likewise a great shame to such Rulers of the people as are so farre from repressing disorders that they are disordered themselues and their housholds So domesticall Heads likewise if they would not see swearing lying whoring passions idlenesse c. in their Children and Seruants they must be free from ill example themselues and be as heads excelling the rest of the family in gifts and good behauiour It pleased The mouing cause and foundation of all the grace shewed to the Creature is the good pleasure of the will of the Creator Why is Israell planted why are the great Mysteries of God hidden from the wise and reuealed to Babes why hath the little Flocke a Kingdome why hath God mercy on some and not on others why hath Iob riches and why are they taken away why is Iudgement and righteousnesse in a forlorne world that deserued nothing why is Iuda as Potters clay why is the world saued by preaching why are some predestinate to be adopted why is the Mysterie of Gods will opened now and not before To conclude why is all fulnesse in the Head or any grace in the Members but onely because it pleased him The vse of this is first to teach vs to doe likewise that is to doe good without respect of desert it is Royall yea it is Diuine Secondly it should teach vs if wee would get any grace or blessing from God to examine our selues whether wee be in his Fauour and to labour in all things so to serue him as to please him Thirdly to subiect our Reasons and Affections to Gods Will though hee should shew vs no other Reason of his doings but his Will for wee must alwayes know that things are alwayes iust because hee willed them Fourthly in our troubles and vnder crosses it should teach vs patience and to labour to pacifie God by Prayer and Humiliation in the Name of Christ and to acknowledge the soueraigntie of God referring our selues to his pleasure for deliuerance not trusting vpon the meanes Lastly it may be a comfort that nothing can befall any Christian but what pleaseth God Doct. 2. God is well pleased in
become God man in person These Natures are personally vnited this vnion is personall but not of persons and it is a vnion of Natures not naturall In these words the Apostle speakes of the Nature assumed viz. his Humane Nature And there are two things to be noted in these words First that hee saith that body not the body Secondly that he saith not simply his body but that body of his flesh That body Heere hee points out a speciall excellency in the body of Christ aboue all other bodies in Heauen and Earth for his body was without sinne formed by the ouershadowing power of the holy Ghost so is no mans else 2. It is assumed into personall vnion with the diuine Nature 3. It was honoured with speciall Prophecies Types and Sacrifices 4. This body was offered vp as a full expiatory Sacrifice 5. It is to be remembred to the end of the word in the Sacrament Body of his flesh To note that it was a true Body like vnto ours and to distinguish it from his Sacramentall and misticall body In two things Christ body was not like ours and in three things it was like It was not like first in the manner of subsisting it was not independent or a person of it selfe 2. In the vitious actions of the substance of it no sinne eyther could or ought to infect it Could not because originall sinne was restrained by the Holy Ghost Ought not because in it a purgation for our sinnes must be made In three things it was like ours first in substance he tooke our whole Nature he was the seed of the Woman of Abraham of Dauid the Sonne of man c. And hee tooke the parts of our Nature both soule and body 2. In properties and thus hee assumed both the properties of the whole Nature in that hee was finite and create And in the parts as in the soule hee assumed Vnderstanding Will Memory and in the Body Figure Quantitie and Circumscription c. 3. In infirmities for hee assumed not onely our Nature but the infirmities of Nature But wee must know that hee tooke the defects or infirmities they call miserable not those they call damnable Thus of the Doctrine of his Nature his Sufferings follow Through death The death of Christ doth reconcile vs in as much as it ratifies the couenant and takes away the guilt of the sinnes of the former Testament and the vertue of it eats downe the power of present sinnes and destroyes the power of our naturall death Christs death differs from the death of all the Elect in three things First in that in death he sustained not his owne person but dyes as our suretie and so is a sacrifice for sinne Secondly he was in death a whole burnt offering for as hee died in body so his soule was an offering for sinne in as much as he sustained the sence of the infinite wrath of God in his Agonies Thirdly in that his death was the death of him that was the Sonne of God Hitherto of the doctrine of the Nature and sufferings of CHRIST the Vses follow First for Instruction The consideration of all this should teach vs 1. to vallew reconciliation with all the graces that flow from it according to the worth of the meanes by which they are procured If there were no other way to know the worth of Gods Fauour Knowledge Spirituall refreshings and Graces yet by the price paid for the purchase of them we may discerne they are worth more then all the world 2. It is not possible for vs to hate sinne vpon the consideration of so pregnant an example of the odiousnesse of it when the imputation of sinne brought the Sonne of God on his knees to his death O the soule Lethargie that hath ouergrowen vs 3. That wee may haue the profit of the Incarnation and Passion of CHRIST in his naturall body wee must be carefull to get into his misticall body 4. The Apostle vseth the Meditation of Christs humiliation to the death as an argument to perswade vs to Compassion Mercy Fellowship in the Spirit Vnitie Humilitie Clemency and meekenesse of minde Phil. 2.1 to 9. Secondly wicked men may here see what smart they are like to feele from the vnpartiall iustice of God Doth hee not spare the body the flesh the bloud the life of his owne Sonne when he became but a suretie for sinne How shall vngodly men euer enemies and neuer sonnes that themselues haue committed sinne escape when the day of wrath shall come Thirdly godly men may heere see great reason of comfort not onely by considering the great loue of Christ and the great benefits must needes flow from his death but if but two things be weighed 1. the honour done to our Nature in that in the humanitie of Christ it is ioyned to the diuine Nature This makes amends for that breach that is made by the damnation of millians in our nature 2. The great certainty of Gods couenant of Grace and Mercy For a mans couenant if it be once confirmed no man abrogates it or addeth or taketh from it therefore much more Gods Couenant shall stand vnchangeable being ratified and confirmed by the death of Christ. Thus of the Meanes The end followes in these words To present you holy and without spot and vnblameable in his sight And in these words is both the presentation and the sanctification of Christians to be considered To present you The originall word is very significant and diuersly accepted it signifies to restore so Asts 9.41 to assemble Acts 2.26 to make present so Acts 23 33. to make ready furnish purge or make cleane Acts 23.24 to make acceptable 1 Cor. 8.8 to make manifest 2 Tim. 2.15 to proue euidently Acts 24.13 to assist and stand too Rom. 16.2 2 Tim. 4 16. to offer by way of dedication or gift to God 2 Cor. 11.2 Luke 2.22 Col. 1.28 It is true that Christ restores vs collects vs brings vs into Gods presence clenseth vs makes vs acceptable assists and defends vs and manifests vs to be holy But I take it principally in the last sence he presents vs by dedication to God Thus Christ shall present vs wholy both at the day of iudgement and in the day of death when he shall deliuer the soule to God Thus also Christ doth present vs in this life 1. When by the preaching of the Gospell he seuers and segregates vs from the world and brings vs into Gods household 2. In Iustification when clothing vs with his owne righteousnesse hee becomes our Iustification 3. in new obedience and that two wayes first when hee presents our workes couered with his intercession Secondly when hee causeth vs to present our selues to GOD both by Prayer consecration of our selues to Gods Seruice and holines of life It must be euery mans care then to seeke his presentation from Christ and to that end by Couenant Prayer and practise deuote himselfe to
day Then let men know they must giue account that dishonor their bodies and if these superstitious persons must reckon for it that punish their bodies without commandement from God where shall these beasts appeare that sinne against their bodies by gluttony and drunkennesse and lust and whoredome and crueltie and murther Oh the condemnation that abides these impenitent men that glory in their shame and minde only to fulfill the lusts of the flesh Thus of the dehortation Thus also of matters of faith Thus also of the second Chapter THE LOGICALL ANALYSIS OF the third CHAPTER HItherto the Apostle hath intreated of matters of faith now hee intreateth in these two Chapters of matters of life prescribing rules for conuersation These rules are either generall or particular The generall are from verse 1. to 18. The particular are from v. 18. of this Chapter to v. 2. of the fourth Chapter The generall rules concerne first the meditation of heauenly things v. 1. to 5. secondly the mortification of vice vers 5. to 10. thirdly the renouation of life v. 10. to 18. The exhortation to the care and studie of heauenly things is propounded v. 1. illustrated v. 2. confirmed by reasons v. 3.4 In the proposition of this exhortation to the studie of heauenly things two things are to be obserued 1. the dutie required seeke those things that are aboue 2. the reasons which are foure 1. Ye are risen with Christ. 2. These things are aboue 3. Christ is aboue 4 Christ is exalted there and sits at Gods right hand This exhortation is illustrated v. 2. First by repitition in these words set your affections on things which are aboue Secondly by the contrarie and not on things that are on earth The confirmation is set downe by two motiues the one from the condition of the faithfull in this world the other from their glorie in the end of the world In this world two things should incite them 1. Their distresse they are dead 2. Their hiding of the happinesse they haue their life is hid with Christ in God v. 3. In the end of the world they shall appeare in glory when Christ shall appeare v. 4. Thus of the meditation of heauenly things The mortification of euill followes and so he intreats first of the mortification of vices that concerne our selues most vers 5.6.7 Secondly of the mortification of iniuries v. 8.9 In the first there is both the matter to be mortified the reasons In the first there is two things 1. the proposition of mortification Mortifie therefore your members that are on earth 2. The catalogue of vices to be mortified which are either against the seuenth Commandement fornication vncleannesse inordinate affection or against the tenth Commandement euill concupiscence or against the first Commandement couetousnesse which is Idolatrie The reasons are taken first from the euill effect which is the wrath of God amplified by the persons on whom it falls the children of disobedience v. 6. Secondly from experience in which yee also walked when yee liued in them v. 7. Thus of the mortification of vices The mortification of iniuries followes where obserue 1. the exhortation it selfe 2. the reasons of it In the exhortation there is two things 1. The charge in generall put away all these things 2. The catalogue of iniuries to be put away are either the sinnes of the heart or the sinnes of the tongue the sinnes of the heart are anger wrath malice the sinnes of the tongue are cursed speaking filthy speaking lying The reasons are three First Ye haue put off the old man and his works v. 9. Secondly Ye are renewed which is explicated by shewing that this new birth is in generall the putting on of the new man in particular t is the renewing of the minde with knowledge and of the whole man with the image of Christ v. 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision barbarian scythian bond free Christ is all in all things v. 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercie kindnes meeknesse humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one bodie v. 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concerns the word in generall 2. the Psalmes in speciall For the first hee propounds three things 1. the author of it the word of Christ. 2. the manner of entertaining the word let it dwell in you plenteously in all wisdome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where hee sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holinesse v. 16. The third thing is the end which is considered two waies First as the end of intention that wee ayme at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our works and so they must giue thanks to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First The
I meane christian loue to Gods children and such a loue as hath both affection and society and spirituall imploiment in the furtherance of the Gospell When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse he doth first aduise them and that seriously to walke in loue 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 withdrawen 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 he would giue direction against the whorish woman aduiseth My sonne giue me thy heart and let thine eies delight in my waies The last preseruatiue is to auoide the causes and occasions of lust and vncleannesse The first is idlenesse This was one of the causes of the detested vncleannesse of Sodom as the Prophet Ezechiel shewes And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires and vain thoughts and commonly persons ouertaken with vncleannesse abound with idlenesse The second is fulnesse of bread that is by a synechdoche excesse in meats and drinkes either for the measure or daintinesse of them And contrariwise to beate downe downe our bodies either by abstinence or sobriety in the vse of the creatures is a notable meanes to quench and abate those flames if they be risen and to keep 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 The like may be said of the estimation and too much viewing of apparell beauty c. The fourth is ignorance and hardnes of hart For thus it was in those the Apostle mentions in the fourth to the Ephesians 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 minds And on the other side lust cannot get such a head so long as any sound measure of knowledge is stirring in the mind or tendernesse remaines in the heart lust desires both a darke house and a darke mind The fift is euill company And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman walke thou in the way of good men and keepe the way of the righteous The last is care for the flesh It is the liberty men take not only to feed themselues in contemplatiue wickednesse but also to plod and cast about how to satisfie fulfil their lusts that doth so much confirme them in the custome of vncleannesse And therefore the Apostles counsell is take not care to fulfill the lusts of the flesh Thus farre of the sinnes of the seuenth commandement The sinne against the tenth commandement followes Euill concupiscence This vice containes all sorts of euill thoughts and inclinations and desires after any kind of pleasure profit honor but especially lustfull inclinations or thoughts And it differs from inordinate affection because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse the soule being ouercome and inthralled with the power of lust Now I thinke this concupiscence notes lust as it is in inclination or euil motion before it come to that high degree of flaming or consent and it is well called euill concupiscence for there is a good concupiscence both naturall and ciuill and spirituall Naturall after meate sleepe procreation c. ciuill which is an ordinate desire after lawfull profits and pleasures Spirituall and that is a lust for and after heauenly things And so the spirit lusts against the flesh Now that we may know the Apostle hath great reason to counsell men to mortifie euill thoughts though they neuer come to consent these reasons may shew First concupiscence in the very inclination and first thoughts is a breeder it is the mother of all sorts of wickednesse if it be not betimes killed in the conception The Apostle Iames shewes that concupiscence will be quickly enticed yea it will entice and draw away a man though from without it be allured with no obiect And when it hath drawne a man aside it will conceiue and breed with very contemplatiue pleasures and when it hath conceiued and lien in the wombe of the minde and laine there nourished from time to time vnlesse God shew the greater mercy it will bring forth bring forth I say a birth of some notable externall euill action and when it hath gone so far like an impudent beldame it will egge on still vnto the finiishing of sinne by custome in the practise and so indeed of it selfe it will neuer leaue till it hath brought foorth as a second birth death and that both spirituall and eternall death and somtimes a temporll death too Secondly if these lusts goe no further then the inward man yet sinne may raigne euen in these There may be a world of wickednesse in a man though he neuer speake filthy words or commit filthy action There is a conuersing with the very inward lusts of the flesh which may proue a man to be meerly carnall and without grace as well as outward euill life Thirdly this secret concupiscence may be a notable hinderance to all holy dutie This was that the Apostle so bitterly cries out against in the seuenth to the Romanes This was it that rebelled so against the law of his mind and when he would doe any good it would be present to hinder it This is it whereby the flesh makes war and daily sights against the spirit t is the lust after other things that enters into mans hart and choakes the word and makes it vnfruitfull What is the reason why many pray and speed not is it not by reason of their lusts that sight in their members Qu But is there any man that is wholly freed from these Ans. There is not Euery man hath in him diuerse kinds of euill thoughts but yet there is great difference for then is a mans estate dangerous when these lusts and euill thoughts are obeied serued fulfilled and cared for For those are the termes by which the power of them in wicked men are exprest but so they are not in a child of God that walkes before God in vprightnesse The consideration of all this may break the harts of ciuill honest men For hence they may see that
securly sinne and wallowe in all filthy abhominations they shunne Gods house for the most part and liue without any conscionable subiection to any ministery Such was the prodigall sonne and such are our common swearers drunkards and vncleane persons nay they goe further for they speake euill of their fathers house and slander their owne mothers sons Now the other sort liue in their fathers they come to heare and receiue the sacraments they are there at bed and bord but yet they will doe what they list They will not bee perswaded by the word spirit or seruants of God And so they are children of vnperswadablenesse they will not beleeue their fathers threatnings or promises and so they are children of incredulity they will not conforme themselues to their fathers will and so are called children of disobedience Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornesse so are they children of wrath by Gods iustice And if they continue thus they may proue children of perdition Qu. But how may the children of disobedience be knowen Ans. We may gather signes either from the consideration of these words or from other scriptures From these words two waies first he is a child of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmity to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imploiment after the rules and proiects that are hatched by the flesh or sathan To be a child to sinne that is to be ruled and mastred and led by it to be as it were at the command of lust and corruption that is not in a child of God standing in vprightnesse Secondly the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods words or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a child of disobedience Further if we marke the coherence in the second Chapter of the Epistle to the Ephesians v. 2. compared with the first we may easily discerne that a child of disobedience is dead in trespasses and sinnes His soule can he at rest though he be guilty of neuer so many sinnes Cast a mountaine on a dead man and he will not complaine or aile any thing and sure it is a notable signe of a child of disobedience to be guilty of a multitude of sinnes and yet to be sencelesse vnder them to be able to goe from day to day and week to weeke and month to month and neuer to aile any thing for any sound remorse he finds for his sinne Especially when men are at that passe that the Prophet Ieremie complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne Qu. But may not the wrath of God come vpon his owne children Is God neuer angry with his owne seruants Ans. God may be angry with his owne people For when the Prophet Dauid saith his anger endureth but a moment he implies that God then will be angry And in the 89. Psalme though the Lord saith he will not take away his goodnesse and his mercie yet if they keep not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes And thus he is angry with them sometimes for their couetousnesse sometimes for their carelesse worship sometimes for vnworthy receiuing sometimes for their losse of their first loue but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference between Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only For they are deliuered from the wrath to come for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning And in another place he saith he will not alwaies chide neither wil he keepe his anger for euer And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnesse When a child of God falleth he is sure he shall rise but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two waies For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may be able to beare it And the Prophet Esay sheweth that the Lord hath great care least by contending ouer long with his people the spirit should faile and the soule which he hath made And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities But as a father pittieth his children so the Lord pittieth them that feare him But now with the wicked it is much otherwise For the Lord neuer askes what strength they haue to heare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke God and work righteousnesse they may hold out to beare
the crosse for the Lord will meet them in the vse of the meanes to the great ease and ioy of their hearts Excellently speaketh the Prophet Dauid vnto the Lord acknowledging this point when he said Thou answerest them O Lord our God thou wast a God that forgauest them though thou tookest vengeance of their inuentions And the Prophet Micah seemeth to say that while Gods people sit in darknesse yet the Lord can be a light vnto them For their God will heare them And herein also the Lord reserueth his mercies from the wicked So as when they fall they haue no assurance of rising nor is the Lord carefull to lighten their darknesse I meane they haue no promise for it For if the Lord shew them fauour if they repent not it will make them more vnexcusable and their iudgement the heauier Thirdly it differs in the end For the end of Gods wrath on his owne seruants is their good and saluation They are iudged that they might not perish with the world And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousnesse In a word Gods iudgements are as medicines to heale them But on the other side wicked men are vessells of wrath and all tends to the â—itting of them to destruction The Lord comes not to them to trie but to consume not to better them but for their wilfull impenitency to declare his iustice vpon them All these their differences are notably exprest by the prophet Esay in his 27. and 28. Chapter For he sheweth that the Lord is a carefull and wiâ—e husbandman and the husbandman in nature hath this discretion that he should not plow all day to sow so is it with the Lord hee doth not continue still plowing with long furrowes vpon the backes of the righteous When he hath plowed vp the fallow ground of their hearts he will not still goe ouer them to breake the clods that remaine but hauing once made himselfe a furrow he will sow and not plow And for the second the Prophet seriously expostulateth with such as should any way incline to think that the wicked and the godly were smitten alike Hath he smitten him saith the Prophet as he smote those that smote him as if he shold aske hath the Lord plagued Israel as he plagued those that were enemies vnto Israel and then he shewes this difference that when the Lord came to visit Israel he contended with him in measure and smote him in his bunches whereas when God smites at a wicked man he smites at the root and after many blowes he will continuly haue him downe And for the least difference the Prophet shewes further that by this shall the iniquity of Iacob be purged and this is all fruit to take away his sinne As if he would plainly affirme that God meant so to cast Israel into the furnace as nothing should be left but the drosse his purpose was therefore to afflict him that he might medicine him against his sinne And thus of the sixt verse Verse 7. In which ye also walked sometime when ye liued in them These words containe the second reason to inforce the mortification of vice and it is taken from their owne experience as if he would say ye haue liued a long time in these corruptions sinnes therefore it is sufficient that you haue spent the time past in these lusts of the Gentiles it is high time now to abandon them besides you should remember the misery you liued in by reason of sinne and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes From the coherence and the generall consideration of the whole verse diuerse things may be briefly noted First that the knowledge and meditation of a mans misery by nature is a good medicine to kill lust and couetousnesse The Apostle like a wise physition vseth here the counsell hereunto as a principall part of his direction For in that he puts them in mind of it it shewes that they should mind it by themselues much more For not only it will shew that these sinnes did then abound but the very thought of such a wofull estate will beate downe kill by degrees the vitious inclinations of nature vnto such sinnes Secondly in that the Colossians can beare it to be told of their sinnes past it giues vs ocasion to take notice of this for a truth that where a man hath soundly repented of any sinne he can easily beare it to be touched with the remembrance of it and with lowlinesse doth endure the needfull discourse concerning iâ— It is a notable testimony that a man hath not truly repented of sinne when he is so impatient and vnquiet in the mention or remembrance of sinne If a man haue a wounded arme while it is vncured the least touch of it makes a man start and crie out but when it is whole you may gripe it hard and yet he aileth nothing at all So is it with our consciences in matters of sinne They are but in a miserable case that rage and freâ— and reuile when the sinnes they haue liued in are by publike doctrine disgraced or threatned But may some one say to what end doth the Apostle so often put them in mind of their sinfulnesse and misery past I answer he doth it for great reasons For the more men thinke of their misery by nature the more it quickneth to a sence and admiration of Gods mercy that hath drawen them out of such a wretched estate Besides it is a notable meanes to keepe a Christian humble and to make him watchfull ouer a nature that by lamentable experience hath been so prone to sinne and it serues to stir vp Christians to a more eager desire and diligence in vsing the meanes to aduantage them in knowledge and grace T is now time to redeeme the time that hath been so long lost And it will make a child of God industrious in Gods work seeing he hath spent so much time in the seruice of the diuell the world and the flesh And further it helpes a man to some measure of patience and meeknesse and compassion in dealing with the sinnes of other men considering that he himselfe hath been vnwise disobedient seruing the lusts and diuerse pleasures c. And lastly as was before noted it serues to kill the daily lusts that may bud and sprout out after calling Now concerning the remembring of the sinnes of others we must know the Apostle had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioined to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remember others of their estate past if it may stir them vp to thankfulnesse or if it may further them in humiliation for new
and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge hee maketh intercession for them and for the stings of this ould serpent hee is a continuall brasen serpent they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted and his power dwelleth in them to be manifested in their weakenesse and he came into the world of purpose to dissolue the worke of the Deuill Thirdly are they dismayed with the sence of their owne weakenesses and ignorance why they haue such an high Priest as is touched with their infirmities and knowes how to haue compassion on the ignorant hee will not breake the bruised reed nor quench the smoaking flaxe Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God yea hee will be their consolation so that as their sufferings abounds his comforts shall abound also or if he doe not deliuer then hee makes a supply by giuing them better things out of the riches of his glory He is a husband to the widow and a father to the fatherlesse and as the shadow of the rocke in a weary land to them that are persecuted and driuen to and fro by the hot rage of euill men Lastly are they in the feare or in the danger of death Why Christ is all in all heere also for he hath ouercome death for them hee hath opened the way to heauen he hath destroyed him that had power ouer death he hath freed them from the wrath to come he hath begotten in them a liuely hope of a happy issue from the passage of death he is the first borne of the dead and hee will be the resurrection and the life vnto them What shall I say but conclude with the Apostle Christ is in life and death aduantage onely that Christ may be all in all to vs we must heare him we must beleeue in him we must deny ourselues and take vp our crosse and follow him and finally we must liue to him and die in him And thus of this eleuenth verse and so of the second part of the generall exhortation VER 12.13 Therefore as the elect of God holy and beloued put on bowells of mercy kindnesse humblenesse of minde meekenesse long-suffering Forbearing one another and forgiuing one another if any haue a quarrell against another euen as Christ forgaue you so also doe you There are three things requisite to holy life First the meditation of heauenly things Secondly the mortification of vice Thirdly the exercise of holy graces and duties Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto Now in these words and those that follow to the 18. verse he intreats of the third for he giues rules for the obedience of the new man and those rules are more speciall or more generall The more speciall rules are from the 11. verse to the sixteenth The more generall are in the 16. and 17. verses the one concerning the meanes of holy life vers 16. and the other concerning the ende of holy life ver 17. The speciall rules giue in charge the exercise of nine graces and in the setting downe of these rules I obserue 1. The Motiues to perswade to the obseruation of them and they are three the one taken from their election the other from their sanctification the third from the loue of God to them And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse 2. The manner how they be charged with these graces and that is noted in the Metaphor put on 3. The graces themselues and they are in number nine Some of them haue their greatest praise in prosperity principally as mercy kindnesse meekenesse humblenesse of mind some of them concerne the times of aduersity principally as long suffering and clemency in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Now from the coherence imported in the worde therefore diuers things may be noted 1 In that he prescribes the mortification of vices before the exercise of graces it shewes that till vice be mortified grace will not grow nor prosper the true reason why many men thriue no better in the gift of Gods spirit is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life 2 In that he rests not in the reformation of vices but prescribes also rules of new obedience it shewes that it is not enough to leaue sinne but we must bee exercised in doing good It will not serue turne for the husbandman that his fruit trees beare no euill fruit but hee will cut them downe if they bring not forth good fruit barrennes is cause great enough of hewing downe 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed for the attaining and exercise of euery holy needefull grace and duty he that hath true experience of the beginning of any true grace hath a true desire and a willing indeauour and a iust estimation of all grace For as he that repents of one sinne loues no sin so he that trauels in the birth of any grace desires all grace so farre as in conscience he knowes them to be required of God and in some degree except it be in the time of violent temptations or that the losse of the meanes occasion any deadnesse or faintnesse in the desires of the heart or that there be a relapse into some presumptuous sinne after calling 4 If this therefore carry vs to the former verse then we are informed that our indeauour after mercy meeknesse patience loue peace or the rest will neuer want acceptation with God And withall wee may take comfort if wee would seriously set about the practise of these though wee found many lets and doubts and difficulties yet Christ will be all in all to help vs and giue good successe Thus of the coherence The motiues follow and first of Election Elect Gods seruants are Gods elect and that both in respect of election before time and also in respect of election in time for the Lord hath in his eternall counsell chose them in Christ to the obteining of saluation to the praise of his grace And besides at sometime in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing
owne soules assures vs of forgiuenesse of sinnes makes the heart cheerefull and stedfast It shewes vs life righteousnesse and glory and we shall reape after the measure of mercies both in this life and at the last day Onely in shewing mercy wee must looke to diuers rules it must bee holy mercy not foolish pitty as Magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse Magistrates vnder the pretence of mercy they spare the punishment of drunkennesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer goe to heauen they are guilty of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercy vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement 2. Thy mercy must bee speedy mercy thou must not say go and come againe to morrow if thou canst do it now 3. It must be of goods well gotten God hates robbery for burnt offering 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2 The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnesse that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dewe it is quickly dried vp But the world is full of vsury and cruelty and oppression the world hath almost as many wild beasts and monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernours also Oh the bloud-guiltines of many monsters rather then ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speake of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth Oh what summes of money are spent vpon haukes hounds cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them and the Lord takes the wrong as done vnto himselfe their cry shall not bee heard nor their fasting nor sacrifice accepted and God will spoile their soules and iudgement mercilesse shall be to them that shew no mercy Thirdly this doctrine is exceeding comfortable too for heere is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needs be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy Thus of mercy Kindness The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert and kindnesse is one of the things wee should approoue our selues by Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberality and preuents 6. It loues brotherly fellowship The vse may bee both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing since religion requires curtesie as well as piety wee should labour to bee vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad alike no nor of all good alike in the measure of manifestation nor hath it an opennes in vnaduised communicating of secrets to all nor a lightnesse of familiarity in contracting an inward friendship without due respect of the disposition and conuersation of the parties Thus of kindnesse Humblenesse of mind I shall not need to shew that humility or this humblenesse of mind is required For it is plaine in the text but rather I would consider what it is and then make vse of it And first I consider of it negatiuely by shewing what it is not It is not sillinesse arising out of the ignorance of a mans place or gifts nor is it any carelesse disregard of a mans selfe nor euery abasing of a mans selfe for wicked men to compasse their ends can humble themselues to hell p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body thus it was no humility to forbeare touching tasting handling or vpon pretence of vnworthinesse to imploy the Kings sonne to bring in mediation of Angells or Saints as inferiours in the court Nor is it complementall curtesie for we see that may be in greater exactnesse in men and yet monstrous pride and malice bee lodged in mens hearts Nor is it any counterfet submissiuenesse as when some men scorne to refuse offices and yet fret afterward when they go without them or else refuse of purpose to be the more importuned Nor is it humblenesse of mind to be with fretting complaining
meete to be noted because some mens either ignorance or wilfulnesse and prophanenesse is such that they thinke Ministers should not meddle to tell them how to liue at home or how to carrie themselues in their shops d 2. From coherence that we may liue comfortably and blessedly in our Families and particular callings wee must labour in the daily and constant vse of the meanes to be sincere in the generall The study of the word to frame men to be good men and women in Gods sight would make men good husbands seruants children wiues c. First get to bee a good man and then thou wilt the easier proue a good husband c. Vse First for reproofe of such as cannot abide to see their children or seruants to heare Sermons studie the Scriptures labour for grace c. whereas nothing would more fit them to all pleasing in their carriage at home Secondly for triall if religion and the profession of it make thee not a better wife husband or seruant Suspect thy selfe that all is not right but that thou art an hypocrite repent and amend Thirdly for instruction if men finde such stubburnesse in their wiues or children or seruants the best way is to giue them more libertie to the meanes and to driue them into Gods house to heare the word to call vpon them to reade the Scriptures and to vse such like holy exercises for if this will not mende them nothing in the world will 3 Before I consider of the particular members of a Familie I must entreat generally of the whole and concerning the gouernment of a Family by the rules of Gods word I consider 4. things 1 The authority of it there is a way how to walke in vprightnesse euen in our houses so as God will come to vs if our families bee rightly ordered There is a wisdome or sauing knowledge how to erect and found a holy Family and how to order and establish it there are many administrations as the administration of a Church of a Citie or Common wealth so likewise the administration of a Family yet but one Lord 1 Cor. 12. Yea the gouerning of a house honestly or in holy comlinesse is manifestly expressed 1. Tim. 3.5 2 The antiquitie of it it is the most ancienst of all gouernments yea out of which all the rest sprang the Church was bred and cherished by this gouernment in Families for many hundreds of yeares in the beginning of the world euen till the People came out of Aegypt 3 The vtilitie of it it is called a perfect way and that in three respects First as opposed to hipocrisie it shewes a mans way is not hipocriticall when a man will not onely looke to his feet when he goes into Gods house but is carefull how to walke vprightly in his owne house Secondly as it is the ground and field of practise knowledge is neuer perfect till it bee practised and the must ordinarie way of practise is at home Thirdly as it perfects vs in blessednesse in that it brings Gods promise into execution besides the Family is the Seminarie both of Church and common wealth for it brings foorth and brings vp a seede it preserues the common wealth and as it frames by education a holy seed it preserues the charge 4 What things are necessary and requisite vnto the blessed being of a Family Answ For the erecting and establishing of a blessed Familie 3. things are principally necessarie First a holy comming together Secondly a holy liuing together Thirdly a speciall fitnesse in the head of the Familie For the first it is greatly materiall to the perpetuall well being of a Familie that all heedefulnesse bee obserued in the first erecting of it for as many order the matter they so prouoke God by the first entring vpon the Familie that the Familie trauels euer after vnder the burden of Gods anger or great inconuenience and cannot prosper and thus men fault Either by ventring without a calling or meanes to liue or by ouerleaping Gods ordinance of Contract or by ventring vpon marriage with persons that haue foule diseases as the Leprosie french poxe c. but especially when First more wiues then one are brought in Secondly there is not sufficient distance in bloud but the marriage is incestuous Thirdly another mans wife is brought in either the betrothed wife or the vniustly diuorced wife of another man Fourthly there is not consent of parties but the marriage is forced Fifthly there is not consent of parents Sixthly an infamous or scandalous person is chosen to be a yoake-fellow Seuenthly there is not equality either for religion but a beleeuer is matched with an vnbeleeuer or age or estate or disposition And a like dangerous disorder there is in taking into the Familie of disordered seruants such as are swearers filthy and scandalous persons against which sinnes there lyeth knowne threatnings of God and so with their sins they bring in Gods curse The second thing that makes a family blessed is a holy liuing together and there are foure things that are requisite especially to the good estate of the house First the constant practise of pietie and priuate worship Secondly the right order of imploiment in the mutuall labours of the family Thirdly houshold discipline or reformation Fourthly hospitality or a right respect of strangers For the first the pietie that is to be practised stands of 6. parts First praier and thankesgiuing to God Men must pray euery where our meats and callings must be sanctified by the word and by praier thus Dauid praied morning and euening and at noone so Daniel Yea it is a brand of prophane and abhominable persons they call not vpon God Yea those families are in great danger of his wrath that call not vpon his names Secondly holy conference betwixt the members of the Family as between husband and wife and betweene father and children Thirdly singing of Psalmes Fourthly repetition of Doctrine publikely taught examining it by the Scriptures alleadged as did the Bereans Fifthly fasting vpon extraordinarie occasion is verie plaine Zach. 12.16 Lastly the parents instruction Psalm 78.2.3.4 Deut. 6.6 Quest But what things may be taught in the Family Answ First the common grounds of Gods seruice and worship this is to teach them to feare God Secondly the meaning of the Sacraments Thirdly the Law that is the common grounds of honesty and vice teaching to loue such and such vertues and hate such and such vices Fourthly the vse and consideration of Gods great iudgements therefore God will tell Abraham of the destruction of Sodome because he will make vse of it in his Familie Fifthly the report of Gods great workes of old Sixthly to hope in God acquainting them with their naturall miseries and training them vp by warning them to take heed of the common presumptions of the wicked and by distilling into them
the grounds of practise and promise concerning Gods mercie to their soules and their last saluation Seuenthly we should acquaint our housholds with the generall course of the Scriptures thus Timothy knew the Scriptures of a childe for an exact knowledge of all Scriptures was impossible for a child to attaine Lastly the things receiued by publike doctrine should be inforced and kept a foot in the family if any passe these bonds they intrude vpon the Ministers office and ought to feare Vzzahs curse and therefore as men should instruct and so auoid the common prophanenesse of the world in neglecting Gods ordinance so they should bee wise to sobriety and keepe themselues in all feare and humilitie within their owne line and measure Thus of Pietie The second thing required is a holy order of imploiment in all the members of the family in their mutuall labours for the good of the outward estate of it vnto the orderly performance of the Labours of a Family the fiue things are required First diligence Secondly peace else all sacrifice is in vaine Prou. 17.1 Thirdly prouidence it is not the hand of the diligent but his thoughts that bring abundance care is required not the care for successe for that is condemned Matth. 6. but the care for the duty Prou. 21.5 Fourthly retyrednesse They must keepe at home Seruants must not be stealing out of the Familie without leaue nor Masters leaue their standings Keepe thy foot from thy neighbours house Prou. 25.17 If a man cannot be found in the place of his labour he is like a bird that wandreth from his nest Prou. 27.19 Fifthly frugalitie in liuing within their compasse and not spending aboue their meanes they must make their Lambes serue for cloathing and the Goates for rent or hire of the field and the milke of the goates must bee sufficient for them and families and for the sustenance of the maides Prou. 27. vlt. It is not a good rule to make reason iudge of their needes or to propound vnto themselues I will spend no more but what I neede but they must looke to their meanes to spend according to that for ordinarilie their is not so little comming in but God can make it suffice or will himselfe send them supplie The third thing required is domesticall discipline Thus Iacob searcheth his house purgeth it of all Idols and superstitious monuments admonisheth his people of the feare of God Gen. 35.2.3 Thus Iob sacrificeth for his children Iob 1.5 Thus Dauid will ridde his house of slanderers liars apostates c. And so should we see to the reformation of abuses by admonition rebukes correction or complaints to the Magistrate or Elders of the Church the Father in his house is the keeper of both Tables The fourth thing is the right order of hospitality and respect of strangers and it stands in two things First in seeking by all meanes to bring Gods Ministers or seruants into one house that they might helpe vs and as as it were blesse and perfume our houses by their praiers counsell comforts admonitions c. Rom. 1.11 Secondly in prouiding that no strangers be admitted or permitted that will hinder Gods worship or any way the good of the family they must not be within our gates that will not ioine with vs to sanctifie the Sabbath in our dwellings Exod. 20. Yea if they bee disordered persons wee should vse them as the false Prophet That they may say thus was I wounded in the house of my friend Zach. 13. The Vse is First against the Papists and that principally two waies First in that they forbid marriage and so hinder the erecting of families to God Secondly in that they forbid knowledge to Lay people and so hinder the good gouernement of the Familie Secondly against great abuses euen amongst vs. There is that open prophanenesse in the most houses that if they searched with lights there would no praier reading of Scripture holy conference singing of Psalmes or instruction be found there but without light men may finde their houses full of swearing deceit lying false measures and waights and all kind of filthinesse to the singular detriment of the familie for hence it is that many families doe in vaine rise earely and goe to bed late and eate the bread of painefulnesse and sorrow for God for these sinnes will not build the house Sometimes this is plagued by open iudgements somtimes Gods curse secretly like a moath cats downe the prosperity of the house But alwaies all such families are very hatefull to God euen like the dens or cages of wilde beasts Secondly It may humble the 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 praier 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 pietie this is to bring saluation to our houses Thus our families would become as little 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 and 14.11 Thus in generall of houshold gouernment or the order generally belonging to the good estate of all the members Now I come to consider each member in the Family and the Apostle deuides 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 keepes 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 holdes in the contrarie for their good example either maks the family 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 Family 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