a daily set course of prayer be not included Thirdly the Saints prayed euery day an auncient practise some thousand of yeeres agoe Dauid prayed seauen times a day and Daniell three times a day Let wicked and prophane people say what needes all this prayer but let vs be assured that as holinesse and grace growes in any so are they more abundant in this worship of prayer the holiest men haue euer prayed most for though they haue not most neede yet they haue alwayes most sence of their owne needes and others to Fourthly if our foode must be euery day sanctified by the exercise of the Word and Prayer then much more haue wee neede to sanctifie our selues our housholds our callings and our labours by daily Prayer Lastly Prayer is called Incense and Sacrifice Now the Iewes held it an abhomination of desolation if the morning and euening Sacrifice were wanting neyther doe wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ and his intercession then did the Iewes and wee are euery way as much bound as often to professe our faith in CHRIST slaine as they did in Christ to be slaine And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians as they are generally set downe in this Verse Verse 4. Since we heard of your faith in Christ Iesus and your loue towards all Saints Verse 5. For the hopes sake which is laid vp for you in Heauen IN these words and the rest that follow to the 12. Verse hee doth particularly explicate the two signes of affection first he sets downe his Thankesgiuing to Verse 9. secondly he prayes Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words secondly for the meanes of grace in the rest of the words to the 9. Verse Their Graces are three Faith Loue and Hope Of Faith In the handling of the Doctrine of Faith I consider it First in the coherence as it stands in the Text Secondly as it is in it selfe apart from that which went before or comes after From the generall consideration of the Coherence I obserue First that we can neuer be reconciled to God or attaine the chiefe good without Faith Without Faith it is vnpossible to please God Therefore it is good for vs to proue our selues whether we be in the Faith and to know whether Christ be in vs except wee be reprobates Secondly this Faith is not naturall wee are not borne beleeuers we are all concluded vnder sinne and kept vnder the Law and shut vp to Faith afterwards to be reuealed It is the worke of God yea of the power of God It is the gift of God All men haue not Faith It must be gotten with much striuing As not by nature so not by naturall meanes and therefore wee must seeke for better grounds then I haue beene alwayes thus neyther will it auaile thee to shew thy education ciuilitie morall vertues outward holinesse c. Thirdly whatsoeuer we gaine by the word of God if we gaine not Faith and Loue all is vaine Knowledge is vaine Zeale is vaine c. therefore it behooueth vs to gather in our thoughts and to minde that one thing that is necessarie Lastly though Nature deny strength to beare or power to giue this grace yet there is power in the word of God preached to beget euen Faith as well as other Graces Faith commeth by hearing c. Rom. 10.17 and Gal. 3.2.5 he saith They receiued the Spirit by the hearing of Faith preached c. Heare and your soule shall liue Esay 55.4 Thus much of the Doctrines from the Coherence That the nature of this grace may appeare the seuerall acceptations of the word the sorts obiects parts and degrees of it must be considered Faith is in Scriptures diuersly taken sometimes it is giuen to GOD and signifieth his faithfulnesse in his promises as Rom. 3.3 Shall their vnbeliefe make the faith of God of none effect And when it is giuen to man it is taken First for Fidelitie as it is a vertue in the second Table Mat. 23.23 Secondly sometimes it is taken for the Doctrine of Faith Rom. 12.6 according to the Analogie of Faith Thirdly sometimes for Profession of Religion thus Elimas is charged to haue laboured to turne the Deputie from the Faith Acts 13.8 Fourthly sometimes for Christ himselfe by a Metonimie who is both the obiect and cause of Faith Gal. 3.25 Fiftly for Knowledge onely thus the Diuels are said to beleeue Iames 2. Sixtly for the gift of working Miracles If I had all Faith so as I could remoue mountaines c. 1 Cor. 13.3 Lastly for that grace by which felicitie and the chiefe good is applyed and thus it is called the faith of Gods Elect Tit. 1.2 and by Diuines iustifying Faith Secondly there are diuers sorts of Faith I will not speake of Faith generall or speciall infused or acquired formed and vnformed but leaue them to the troublesome Schoole-men onely I rest in the vsuall distribution which hath ground in Scripture thus Faith is Historicall Temporary of Miracles and iustifying First Historicall Faith is to beleeue the doctrine of the word of GOD to be true and therein is supernaturall and differeth from all humane knowledge whatsoeuer neyther is it in the power of Nature alone to perswade men that the Scriptures are Gods Word further then the remnants of Gods former Image doe giue a glimpse of it and is cleared by the spirit of generall illumination This Historicall Faith doth both vnderstand the Doctrine and giue assent that it is true yet doth not iustifie and therefore their case is so much the more fearefull that haue not so much as their ignorance any way redressed nor gotten so much as any knowledge by the Word of God Secondly Temporarie Faith goeth yet further for such as haue that Faith doe not onely get knowledge and yeeld assent to the truth but also professe the truth with some earnestnesse not sticking at it to giue their names in some more speciall manner then others to a respect of Religion yea they reioyce inwardly in the doctrine of the Word and lastly bring forth some kinde of fruit and amend some faults onely because the Word of GOD would haue them so to doe Therefore is this Faith vnprofitable because they neuer had the particular assurance of Gods fauour in forgiuenesse of sinnes nor will be brought to dislike much lesse to humble their soules for those speciall sinnes wherein they haue transgressed but nourish some one particular presumptuous sinne or sinnes which raigning in them doth wholy engrosse and take vp that inward worship which is due to God onely And this is the Faith of our better sort of people Thirdly Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles and was of two
say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
while you haue the light and because a man can neuer sincerely seeke the comforts of God in Iesus Christ or constantly loue the word of the Kingdome the fountaine of light but that there will be great opposition from Sathan and the World Therefore euery one that is a weary of this darkenesse of Ignorance and Vnbeleefe and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him and feares the darkenesse of Death and Hell must arme himselfe resolue and prepare and fight for his owne deliuerance putting on the whole Armour of light vsing all the meanes with Faith and diligence and then shall Gods power be made knowne in his weakenesse and the strong man armed which is the Diuell shall be cast out by him that is stronger then hee euen by Iesus Christ. At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered First hee seekes knowledge with great estimation of it Secondly hee is carefull to amend his wayes and to auoid sinne Thirdly hee feeles and resists temptations Fourthly hee renounceth the world as being neyther besotted with vanitie nor swayed with example Fiftly hee fights against his owne flesh Sixtly hee loues the word of God Seauenthly he forsakes euill company Eightly hee mournes ouer and prayes against some speciall sinnes Ninthly he loues all the children of the light These are not all things that are wrought in man in the day his heart is changed and he deliuered but lesse then this can be in no man nor woman that is truely deliuered from the power of darkenesse Who. Doct. It is God onely that deliuers vs from darkenesse This is needfull to be considered of both that carnall men might know they can neuer see the light if they vse not the meanes God hath appoynted and that godly men might not dispayre vnder the sence of their wants for as God hath called them to the light and giuen them meanes so he is able to create light at his owne pleasure Vs. Doct. The Saints euen the dearest of all Gods Children haue beene ignorant sinfull and miserable as well as any other Hath A Question may here be asked how it can be said that Gods Children haue beene deliuered seeing they are ignorant sinfull fleshly full of afflictions and subiect to dye still Ans. They are deliuered in respect of Inchoation though not in respect of Consummation though they be ignorant yet the vayle is not whole but many pieces are torne off though they be in a dungeon in this world yet a great window is broken downe and much light appeares though there be sinne in them yet it raignes not though they must dye yet the sting of death is pulled out though they endure the same afflictions that wicked men doe for the matter yet they are not the same for nature and vse they are not curses or punishments but onely chastisements and tryals or preuentions The consideration of this that wee are not all at once deliuered from the power of darkensse may defend often preaching and the frequent vse of all good meanes publike or priuate This darknesse will not away with one dayes shining these clouds will not be dispelled with one blast what 's the light of one candle when the night hath inclosed the whole ayre And translated vs into the kingdome of his deare Sonne Or as it is in the Originall of the Sonne of his loue These words contayne the second part of our Redemption on earth in this world the redeeming of vs is the translating of vs and this translation is amplified by the condition of life into which wee are translated which for the excellencie of it is into a Kingdome and for the author of it is into the kingdome of Iesus Christ the Sonne of Gods loue Translated The word is a Metaphor and the comparison is taken from Plants in nature and there are diuers things signified vnto vs concerning our Redemption in the similitude of translating Plants As trees are translated in Winter not in the Spring so commonly our Redemption is applyed in the dayes of speciall affliction and sorrow and as the Plant is not first fruitfull and then translated but therefore translated that it may beare fruit so wee are not therefore redeemed because God was in loue with our fruits but therefore translated out of the kingdome of darkenesse that wee might bring forth fruit vnto God And as a tree may be truely remoued and new planted and yet not presently beare fruit so may a Christian be truely translated and yet in the first instant of his conuersion hee may not shew forth all that fruit he doth desire c. In particular translating hath two things in it first pulling vp secondly setting againe The pulling vp of the tree shadowes out three things in the conuersion of a sinner First seperation from the world hee cannot be in Christ that hath his heart rooted in the earth and keepes his old standing amongst these trees the wicked of the world Secondly deliuerance both from originall sinne in the raigne of it which is the moysture of the old earth and also from hardnesse of heart for translating hath remouing of the mould and stones that were about the roote Thirdly godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings and by the losse of many sprowts and branches that were hidden in the earth A Christian cannot scape without sorrow for hee hath many an vnprofitable sprowt of vanitie and sinfull profit and pleasure hee must part with The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith and our communion with the Saints the fruitfull trees in Gods Orchard as also it notes our preseruation by the infusion of the sappe of holy graces And it is worthy to be noted that he saith translated vs to teach vs that there remaines in man the same nature after Calling that was before for our natures are not destroyed in conuersion but translated there remaines the same faculties in the soule and the same powers in the body yea the constitution and complexion of man is not destroyed as the melancholy man doth not cease to be so after conuersion onely the humour is sanctified vnto a fitnesse for godly sorrow and holy meditation and the easie renouncing of the world c. and the like may be said of other humours in mans nature Into the Kingdome The kingdome of God is eyther vniuersall ouer the whole world or spirituall ouer the faithfull Soules on earth or blessed soules in heauen till the day of Iudgement or it is both spirituall and corporall ouer all the Saints after the day of Iudgement for euer It is the Kingdome of Grace by Inchoation in the way present here below that is here meant not the Kingdome of Glory by Consummation in our Country aboue The Kingdome of
that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authoritie And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should be of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to informe the consciences of the people by the testimony of the Word then by humane authoritie of what sort soeuer Fourthly in that here is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Here it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine-glorious hypocriticall silken Doctors that loued the chiefe roome and sought preheminence teachers of libertie and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracie it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then began the Church to decay in true glory when Deacons would needes be Apostles great titles haue euer beene dangerous in the Church Thus of the second Reason and the 23. Verse Verse 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimonie and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine he had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which moued him vnto this reioycing His suffering in which hee doth reioyce he amplifies by the time now and the diuers sorts of crosses he endured which he expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy euen in affliction they are cheerefull and with great encouragement they beare their Crosses and if any aske the reason why they are so glad in their affliction and trouble I answere Gods Seruants are the more cheerfull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer Thirdly that the sting is taken out of the Crosse and therefore it is not so painefull to them as it is to the wicked men Fourthly that the same afflictions are vpon their brethren that are in the world Fiftly that the way to life is such a kind of way a strait narrow troublesome way Sixtly that after all their troubles are a while borne in this world they shall haue rest with the blessed in heauen when the Lord Iesus shall be reuealed and better more enduring substance then any here they can want or loose Yea that their afflictions are to be accounted a part of that treasure that they would lay vp against the last day Seauenthly that God will in the meane time comfort them in all their tribulation Eightly that their manifold temptations serue for great vse as for their tryall of their precious Faith and refining of all Graces with the purging out of much drosse and corruption in their natures Ninthly that no afflictions can seperate them from the loue of God in Christ with many other reasons which I might instance in besides those mentioned in the end of this Verse If any yet aske how Gods Seruans haue attained to such Ioy since there are worlds of people that in their troubles could neuer be induced to conceiue of such contentment by any reason could be brought them I answere that there are diuers things in Gods Children which are not in wicked men which are great causes of and helpes to ioy in tribulation As first they will receiue the light and treasure vp holy knowledge which they finde singular vse of in their Troubles whereas an ignorant mind is vsually attended with a distempered hart Secondly they haue Faith in God and carry about in their hearts the warme and inflamed loue of Iesus Christ and are therefore able to trust in Gods prouidence in any distresse Thirdly Gods Children hold such a course as this when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which are mala poenae euils of punishment doe fall vpon them they presently run and reuenge themselues vpon those inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mala culpae euils of sinne euen their secret passions and affections and by crucifying them they worke their peace and tranquilitie within themselues for no man would be hurt by his afflictions without if he would mortifie his passions within Fourthly they are much in Prayer and keepe a good Conscience in an vpright innocent and sincere conuersation And lastly the word is a continuall Fountaine of ioy in all troubles which keepes them from discouragement or vnquietnesse Psal. 119. For you These words may be referred eyther to reioyce or to Sufferings It is true Gods seruants doe feele great ioy one for another And to thinke of the grace or prosperitie of other of Gods Seruants is many times a great comfort in trouble But I rather thinke the words are to be referred to Sufferings and then the sense may be for you that is for the doctrine which as the Apostle of the Gentiles I taught you Or for the confirmation of your Faith and encouragement to like patience And the rather because the offering of him vp for the sacrifice and seruice of their Faith was as the consecration of the
AN EXPOSITION VPON THE EPISTLE TO THE COLOSSIANS Wherein NOT ONELY THE TEXT IS Methodically Analysed and the sence of the words by the help of VVriters both ancient and moderne is explayned But also By Doctrine and Vse the intent of the holy Ghost is in euery place more fully vnfolded and vrged And besides The very marrow of most Common-places is aptly diffused throughout the body of this EXPOSITION as the nature of of this kinde of Teaching would beare And further Many chiefe Cases of CONSCIENCE are here resolued ALL With conuenient Varietie and Breuitie Being The substance of neare seauen yeeres VVeeke-dayes Sermons of N. BYFIELD late one of the Preachers for the Citie of CHESTER 1 PET. 5.10 The God of all grace who hath called you vnto his eternall glory by CHRIST IESVS after that yee haue suffered a while make you perfect stablish strengthen and settle you LONDON Printed by T. S. for NATHANIEL BVTTER and are to be sould at his Shop at the signe of the Pide-Bull in Pauls Church-yard neare to S. Austins Gate 1615. TO THE RIGHT HONORABLE EDVVARD LORD RVSSELL Earle of Bedford and the Ladie LVCIE Countesse of Bedford Grace and Peace be multiplied with increase of all honor and happinesse for euer Most noble Lord and my very honorable good Ladie THIS Epistle to the Colossians containes an excellent Epitome of the doctrine expressed in the rest of the books of the old and new Testament as will appeare by a briefe delineation or adumbration of the proportion and parts of that sacred bodie of truth paralelled with the seuerall parts of this Epistle vsing the benefit of this Commentarie vpon it The whole word of God may be diuided into two parts the first concernes faith or what we must beleeue the second loue or what we must doe So the Apostle deuided it as may appeare by the patterne vsed in their times which stood of two parts faith and loue 2. Tim. 1.13 And so is this Epistle deuided for in the two first Chapters he tellâ— them what they must beleeue and in the two last what they must doe Now faith looks either vpon God or vpon the world In God two things are to be beleeued 1. the attributes of the essence 2. the trinitie of the persons The attributes vnfold the nature and proprieties of God such as are his power glory knowledge and the like of the power of God yee may read Chap. 1.11 2.12 of the glorie of God Chap. 1.11 3.17 of the knowledge of God Chap. 3.10 The Persons are three the Father Sonne and Holy Ghost of the Father chap. 1.2.12 3.17 of the Sonne chap. 1.2.13.15 c. of the Holy Ghost chap. 2.19 Thus of God In the consideration of the world faith is taken vp especially about the creation of it and the gouernment of it In the creation it viewes the mightie workmanship of God making all things of nothing euen the very Angells as well as men and other creatures of the creation chap. 1.16 of Angells also chap. 1.16 both good chap. 2.9 and euill chap. 2.15 The gouernment of the world is two waies to be considered First in the generall disposing and preseruation of all things Secondly and principally faith is taken vp about the consideration of the gouernment of Men in the world of the generall prouidence chap. 1.16.17 The prouidence of God ouer man may be considered according to his fourefold estate 1. of Innocencie 2. of Corruption 3. of Grace 4. of Glorie In the estate of Innocencie faith chiefly beholds and wonders at the glorious Image of God in which man was created of this Image you may read chap. 3.10 by analogie In the state of Corruption two things do offer themselues to our dolefull contemplation 1. sinne 2. the punishment of sin Sinne is both originall and actuall of originall sinne chap. 2.13 of actuall sinnes chap. 2.11.13.3.5.6 of the punishment of sinne chap. 3.25 2.13 3.6 In the state of Grace faith viewes three things 1. the meanes of grace 2. the subiect 3. the degrees The meanes is either before time or in time before time t is the election of God of which chap. 3.12 in time the meanes chiefly is Christ and the couenant in him In Christ two things are to be considered his person and his office The theorie concerning Christs person is twofold 1. concerning his two natures 2. concerning his twofold estate in those natures The natures of Christ are two humane and diuine ioyned in the bond of personall vnion of the humane nature chap. 1.22 of his diuine chap. 1.15.16 c. of the vnion of both chap. 2.9 The state of the person of Christ is twofold 1. of humiliation 2. of exaltation His humiliation comprehends 1. his incarnation as the antecedent 2. his obedience to the law of Moses 3. his passion of his incarnation and obedience impliedly in diuers places of his passion chap. 1.14.20 22.14.15 His exaltation comprehends his resurrection ascension and session at the right hand of God of his resurrection chap. 2.12 of his sitting at Gods right hand chap. 3.1 Thus of the person of Christ. The office of Christ is to mediate between God and man The parts are 1. his propheticall office 2. his priestly office 3. his regall office His propheticall office stands in propounding of doctrine and in making it effectuall by his spirit His priestly office stands in two things 1. Expiation of sinne 2. Intercession for vs to God His regall office is partly in the gouernment of the Church as the head thereof and partly in the subduing of the enemies of God and the Church of the treasures of wisdome in Christ as a Prophet chap. 2.3 of the sacrifice of Christ as a Priest chap. 2.14 of the headship of Christ ouer the Church chap. 1.18 2.19 Thus of Christ. The couenant followeth which is considered both in it selfe and in the seales of it though the couenant of works be accidentally a meanes to driue vs to Christ yet the proper effectuall meanes is the couenant of grace which God hath made with the elect in Christ this being recorded in the word of the Gospell both in the old and new Testament is the ordinarie meanes by the power of Christ to conuert soules to God by the preaching of it in the ministerie of his seruants of this chap. 1.6 The seales of this couenant are the Sacraments both of the old and new Testament of the old testament was Circumcision and the rest of which chap. 2.11 of the new testament are baptisme and the Lords Supper of baptisme ch 2.12 Thus of the meanes of grace The subiect of true grace is the Church the bodie of Christ vnited to him by mysticall vnion The Church consists of two sorts of men Ministers and people of the Church in generall with her vnion with Christ chap. 1.18 19 20. 2.19 of Ministers and peo-people with their duties chap. 1.25 28. 2 1. and in diuers other
whole body for from him flowes Peace and Reconciliation vers 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplyed out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church In the description of his relation to the Church of the Colossians he vrgeth them with two things first their misery without CHRIST 2. the remedy of their misery by CHRIST Their Misery stands in two things first they are Strangers secondly they are Eneâ—ies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes vers 22. In setting downe their Remedie hee notes 1. the Meanes 2. the End of the meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight vers 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the duty required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoyded viz. vnsetlednesse or reuolting in the words Be not moued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the Consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is it hee preacheth and therefore it should be it they should keepe fast the second is the testimony of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimony of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancy in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mystery fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. The seauenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the Flesh the Lord annoynted seperated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse that are seperate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God euen that God that by an eternall and vnexpressable generation is the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since wee heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laid hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue seperated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace we reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which
sorts eyther Faith to heale or Faith to be healed this Faith may be in such as are reprobates as Mat. 7. some shall say Haue wee not cast out Diuels by thy name to whom Christ shall answere Depart I know you not Fourthly but that Faith in the enioying of which is comfort for euermore is iustifying Faith The nature of this Faith will appeare if wee consider The Obiects of it The Parts of it The Degrees of it First of the Obiects this Faith may be perceiued by that which it carryeth the minde vnto and from which it seeketh the comfort of the chiefe good and thus the Obiect is three-fold The Merits of Christ. The Promises of God The Prouidence of God So that wouldest thou trie thy Faith consider then what it is that thou makest thy refuge and the foundation of thy comfort What is it that thou most labourest after is it the assurance of Gods fauour by the application of Christ is it the distinct applying of such and such promises of life in Scripture dost thou liue by thy Faith in the course of life if so thou hast met with the right Faith without Christ it is not possible to attaine the chiefe good neyther is it enough to beleeue that Christ dyed for sinners c. vnlesse we labour in the day of our visitation for the certaine and particular apprehension of the efficacie and merit of Christs righteousnesse for the particular assurance of Gods fauour in remitting such and such our transgressions And because it is not easie at all times to discerne by the working of the Spirit of Adoption the imputation of righteousnesse from Christ therefore hath the Lord discussed the cases of conscience so comfortable in Scripture that if men examine themselues before the conditions of God promises they may finde in diuers of them the cleare determining of their estate Here may be iustly taxed the grosse ouer-sight and securitie of many otherwise the deare Seruants of God that are no better acquainted with the promises of life vpon the truth of which depends their happinesse and both present and future comfort And lastly by the same Faith whereby the iust are saued by the selfe-same they liue in the course of life in this world the ground of his Faith for his preseruation is the prouidence of his God whiles the men of this world wonderfully please themselues in sacrificing to their nets ascribing in their affections the stay of their maintenance vnto their labour friends inheritance c. Secondly that the nature of this Faith may yet be further opened the Parts of it must be considered Faith is eyther in the minde or in the heart and by the change of both it may be discerned In the minde it shewes it selfe in two things Knowledge Iudgement There is something in the very illumination of the Vnderstanding of the Saints which is of the nature of Faith Hence it is that the Prophet Isay saith of Christ By his knowledge he shall iustifie many that is make iust Iudgement is eyther of truth or of goodnesse Iudgement of truth is when we giue glory so farre forth to the way of life and the meanes of Reconciliation that our hearts being conuinced our vnderstandings doe clearely resolue that this is the way to be happy and no other Iudgement of goodnesse is when wee doe not onely beleeue the Doctrine of happinesse to be true as before but to be the onely good tidings our hearts can rest vpon Faith as it shewes it selfe in the heart stands in three things Desires Fiduce or Confidence Perswasion or Apprehension and Application It may not be dissembled that there are in the world many definitiues or descriptions of Faith such as doe not comprehend in them that onely thing which is the chiefe stay of thousands of the deare Seruants of God and that is Desires which may not be denyed to be of the nature of Faith I expresse my meaning thus that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God that he would be willing to part with the world and all the things thereof if hee had them in his owne possession so that by the Spirit and Promises of God he might be assured that the sinnes of his former life or such as presently doe burthen his Soule were forgiuen him and that hee might beleeue that God were now become his God in Christ I would not doubt to pronounce that this person thus prising remission of sinnes at this rate that he would sell all to buy this Pearle did vndoubtedly beleeue not onely because it is a truth though a Paradoxe that the Desire to beleeue is Faith but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righteousnesse because they shall be satisfied And to him that is a thirst I will giue to drinke of the water of life freely And Dauid doubteth not to say The Lord heareth the desires of his poore Fiduce or Confidence in the hart is a part of Faith and shewes it selfe in this when the Soule resteth vpon Christ and the Promises of God as the onely ground of all that happinesse which he must euer get vnto himselfe Perswasion or an apprehending application is the last thing in Faith and that in the beginnings of Faith is more in the power of the Spirit then in the sence and feeling of the conscience yet herein it appeares that though the Soule be tost with many temptations and feares and terrors yet more or lesse one time or other they are much refreshed with a sweet ioy arising they know not how from the very perswasion that they belong to God in and for Christ. So that if wee would try our Faith we must examine what Knowledge we haue gotten what Iudgement of the way of life what Desires wee haue of remission of sinnes how our hearts are setled and what it is that supports vs. There are two Degrees of Faith a weake Faith and a strong Faith a weake Faith is described before for all the former parts of Faith are found in the weakest Faith that is a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes so as doubts and feares are stilled and ouer-come and such was the Faith of Abraham commended Rom. 4.18.19 20.21 and this Faith may be attained vnto by all sorts of the Seruants of God if they liue and may vse the benefit of the ordinances of God yet a grosse fault in the definition of Faith as it is made by many must be carefully shunned and that is that they make the Genus to be a full assurance which is onely proper to a strong Faith and is not vsually found in the weake Faith and yet that Faith is such as doth iustifie for the present and will saue for euer And that we may be affected with an
holy desire after this necessary grace two things are further to be considered 1 The Benefits men might haue by Faith 2 The wofull estate of those that want it The Benefits may be ordered into fiue ranckes 1 What Faith deliuereth vs from 2 What it preserues vs against 3 What the weakest Faith getteth 4 What we might get if we laboured for a greater growth in Faith 5 How it fits vs for heauen For the first Faith doth deliuer vs First from the darkenesse and blindnesse wee liued in before Whosoeuer beleeueth in mee shall not abide in darkenesse Wee no sooner by Faith taste of the Bread of life but the vaile of ignorance which naturally couereth all flesh is torne and rent as the Prophet Isay sheweth notably Isay 25.8 Secondly it deliuers vs from those wofull euils which as so many abhominations doe defile both the Vnderstanding and Affections Faith purifieth the heart No wonder though men be continually surcharged with euill thoughts and most vile affections and strange euils within seeing we are so hardly gotten to set about the earnest labour after spirituall application of the merits and righteousnesse of Christ which righteousnesse neuer can be imputed by Faith but it is infused by the Spirit of Sanctification at the same time Neyther is there any more clearer testimonie of the want of iustifying Faith then the continuall preuayling of euill thoughts and affections Thirdly it deliuers vs from the Law not onely from the Ceremoniall Law and other beggerly Rudiments but also from the Morall Law in two things onely first from the Curse of it which is wholy taken away by the imputation of Christs Passion secondly from the Rigour of it so that as it is commanded in the Gospell it may not exact of Beleeuers an impossible perfection but onely an Euangelicall and accepted vprightnes we are not now vnder the Law but vnder Grace as the Apostle shewes in the Epistle to the Romanes and Galathians at large And hence it is that the same Apostle saith that the Law is not giuen vnto a righteous man but vnto the lawlesse and disobedient meaning that so long as wee continue in our naturall estate so long wee haue this as one part of our miserie that wee are lyable to the Curses and impossible Exactions of the most righteous Law but from the time that we are effectually called and gathered vnto CHRIST we are not vnder the Law in these two respects which is an admirable mercy Fourthly Faith deliuers vs from the power of the first death being by Nature dead in sinnes and trespasses hauing no more sence of the things that belong vnto the Kingdome of Christ then a dead man in nature hath of the benefits of life By the power of Faith eternall life is begunne here which is called while we liue here the life of Grace and after death is stiled by the name of the life of Glory Lastly it deliuers men from eternall destruction for Whosoeuer beleeueth in him shall not perish Thus of the first sort of benefits Secondly Faith hath a power to preserue vs and that in three things First it preserues from many fearefull spirituall diseases in the soule hence commeth that Metaphoricall speech of being sound or whole or heathfull in the faith Hence that he saith Wee follow Faith vnto the conseruation of the Soule Heb. 10.39 Secondly it preserues vs against the vse of ill meanes for He that beleeueth maketh not hast Herein is a speciall tryall of Faith and is a worthy testimonie of vprightnesse when men can so rest vpon God that they will not be entangled with those profits that eyther the time makes vnseasonable as the Sabbath or the meanes make sinfull as deceipt lying c. but can chearefully beleeue that the same God that now tries him with the occasions of profit in such time and manner can giue him as much profit at a lawfull time and by lawfull meanes It is most difficult for an vnsanctified minde to forbeare eyther time or meanes when profit and pleasure intise Lastly how miserable is our life here many times in respect of the temptations with which Sathan doth fire vs Now if there were in vs conscionable respect of certaine application of Gods fauour there is a secret power in Faith as an Helmet not onely to keepe off but extinguish the fiery darts of the Diuell And the true reason why our life is continually assaulted and why the world lyeth vanquished vnder a thousand miseries is onely because men doe not labour for a particular assurance of Gods loue in CHRIST which being once had wee should soone see an happy victory ouer the World Hell and Death in respect of the beginnings of many heauenly contentments In the third place we are to consider the benefits which the weakest Faith obtayneth and they are especially sixe First it iustifies and giues vs a portion in the most meritorious intercession of Christ at the right hand of God it is no sooner had but it makes the sinner iust before God this is euery where proued Secondly it gathereth men into the family of Abraham and that as Sonnes yea the least Faith makes a man blessed with faithfull Abraham so that if Abrahams case were happy then is euery Childe of God so Thirdly it makes men not onely the Sonnes of Abraham but the Sonnes of God also by Adoption As many as receiued him to them he gaue power to be the Sonnes of God euen to them that beleeue in his name Fourthly by Faith the Sonne of God by an invtterable presence doth dwell in the hearts of the Sonnes of men Ephes. 3.16 Fiftly the meanest Faith that is a true Faith doth euer come attended with many holy Graces and therefore to dispute of Faith is to dispute of Temperance Righteousnesse c. Acts 24.25 Lastly Faith according to the measure of it is the foundation of all the hope that makes men happy therefore it is called the ground of the things which are hoped for and the euidence of things not seene Fourthly if men would labour for the increase of Faith and once get a certainetie concerning Gods fauour they might enioy many blessings more then they doe euen in this life First it might be vnto vs according to our faith what greater indulgence can be desired from God Secondly men might liue by their Faith that is they might haue from their Faith continually arguments both of comfort and direction euen in their carriage about the things of this life Thirdly wee might haue the sence of peace with God accesse vnto Grace wherein we might stand and be filled with ioy in the hope of the glory of God to be reuealed yea to be made able to hold vp their heads and reioyce in afflictions c. Fourthly there is a power in Faith to put such life into the sacred Scriptures that they would be able to make
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
euery man to import that the word hath not a particular quarrell at some one man but will finde out the sinnes of all men c. Wee see by experience that this is the sore in many mindes that eyther the Preacher should meddle with no body or not with such as they hee must not meddle with great men or not with Schollers and learned men c. In all wisdome These words may be vnderstood eyther of the subiect matter taught or of the instruments the Teachers or of the effect in the hearers For the first the word of God is well called wisedome eyther as it is the patterne or Image or resemblance of Gods euerlasting wisdome which from all eternitie in his counsell hee had conceiued or as it portrayeth out Christ who is the naturall wisedome of God or as it vnfoldeth the depths of Gods wise prouidence especially in his Church or comparatiuely with all the formes of Doctrine conceiued by the wisest of the Gentiles or any carnall men For the second these words may be referred to the Teachers and then the sence is they must teach in all wisdome They are called wise men and that they may teach in all wisdome first they must be sure they teach truth and not errours neither errors of Doctrine nor errours of fact It is a grieuous shame for Preachers out of the Pulpit of purpose to disgrace some kinde of men to report of them things vtterly vntrue especially to fayle often or vsually this way Secondly they must labour to expresse the power of the spirit as well as a sound forme of Doctrine Thirdly they must make vse of all opportunities and aduantages to worke vpon the people when a doore is opened To preach wisely is to preach seasonably Fourthly they cannot preach in the wisedome of God if they hunt after and effect that which the Apostle cals the wisedome of words or excellency of words Fiftly there is a speciall wisedome in fitting doctrine to the state of the heaters to giue euery one his owne portion Thirdly it may be said to be in all wisedome by effect in the hearers as being such a preaching as tends to worke true wisedome in the hearers as well as other graces a wisedome I say by which they vnderstand their owne way and denie their owne reason in the things of God becomming fooles that they may be wise and know their dayes of peace and accordingly gather in Summer euen in the seasons of Grace while it is yet called to day walking with the wise preferring spirituall things aboue all earthly as things that are truely excellent carefully watching ouer themselues and with all precisenesse or circumspection auoyding euen the lesser euils redeeming the time with all discretion labouring to auoid all occasions of iust offence and lastly considering and prouiding for their latter end Quest. But can all wisedome be attayned Ans. Hee saith all Wisedome eyther comparatiuely with the knowledges of the heathen or carnall men or else by all wisedome hee meaneth all necessary to saluation or else hee meaneth wisedome of all kindes though not perfect in euery kinde That wee may present euery man The hearers are said to be presented to God by their Teachers in diuers respects First as they gather them out of the world into the profession of the Faith of Christ. Secondly by framing and working vpon the hearts of their hearers fitting them for Christ euen in the presence of Christ in his ordinances Thirdly by forcing men through the strength of terrour or comfort to runne and present themselues to God Fourthly they may be said to doe it in respect of their prayers carrying the suites of the people vnto God Fiftly they shall present them at the day of Iudgement when euery Teacher shall say Here Lord I am with the Children thou hast giuen mee This should teach the people so to order themselues towards their Ministers that they might haue incouragement to goe to God either for them or with them To this purpose they should honour them maintaine them obey them shew their hearts and states to them c. And woe is vnto them that despise Gods Ministers or discourage them that hate their doctrine or shun their societie howsoeuer they account of them yet these are the men should haue made way for them to Christ they are of his Priuie Chamber and the dust of their feete shall witnesse against contemners yea the time shall come when they would be glad to haue them excuse them to Christ but it shall not be graunted And Ministers also may from hence both be comforted considering the honour Christ hath done them and instructed to looke carefully to their Flockes and to goe to God for them and by all meanes to carry themselues so as they that must once giue an account for their People Perfect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Text in some Copies but Stephanus hath it in and it is acknowledged of the Translators and Expositors both old and new and therefore perfection cannot be denyed onely the sence must be inquired into The faithfull are said to be perfect first comparatiuely with wicked men or the Gentiles vnconuerted Religion will make a man perfect in comparison of that which by nature man can attaine vnto secondly they may be said to be made perfect that is to want nothing that is absolutely necessary for saluation thirdly in righteousnesse there is perfection and so they shall be absolutely perfect at the day of Iudgement and are already perfect in respect of Iustification yea this word here vsed is giuen to the sanctification of the faithfull and that two wayes first as to be perfect notes nothing else but to be a strong man in Christ so Heb. 5. vlt. Secondly as to be vpright is accepted with God for perfection by the benefit of the Couenant of Grace and the Intercession of Christ Thus I thinke the very word is vsed in these places 1 Cor. 2.6 Phil. 3.15 Iames 1.17 Heb. 6.1.12.13 Thus there is perfection is Doctrine Heb. 6.1 In Faith Iames 2.22 In Hope 1 Pet. 1.13 In Loue 1 Iohn 4.18 Iohn 17.23 In Vnderstanding 1 Cor. 14.20 Quest. But who is a strong man in Christ or a perfect man as here Ans. First hee that is a strong man in Christ can forgiue his enemies and pray for them and doe good to them Mat. 5.48 Secondly hee doth finish his worke hee doth not beginne sleightly and worke for a spirt but perseuers The word vsed in that sence Iohn 17.4 Thirdly he doth hold a constant amitie and holy communion with Gods Children 1 Iohn 4.12 Iohn 17.23 Fourthly hee hath renounced the world denyed himselfe and consecrated his life to God Rom. 12.12 Fiftly he will not be carryed away with euery winde of Doctrine but will acknowledge and follow the truth with all constant vnmoueablenesse
raise vp men that will labour in the Gospell considering the ill successe in many hearers and the infirmities in themselues and the strange discouragements from the world and when the Lord hath gotten him Labourers it is his working that they can get fit Meditations and Affections into their hearts in priuate and fit vtterance in publike it is not Art and Learning alone that will furnish them with powerfull matter And thirdly it is Gods working to extend the power of the word to the hearers so as the heate of it goe not out before it kindle in the peoples hearts What shall I say it is Gods mighty working that the people are preserued and daily built vp by the word in Grace All which should teach vs to place our Faith not in men but in the power of God And let wicked men be aduised least by resisting the Ministery they be found fighters against God and it may be a great comfort to a Minister to for if God worke for vs and by vs it matters not who be against vs. And lastly Christians should make much of and be thankfull for and greatly admire all Knowledge and Grace gotten from the word for it was wrought by the very finger of God FINIS THE ANALYSIS of the second Chapter TWo things are conteined in this Chapter First the continuation of the exhortation begun in the 23. verse of the first Chapter to v. 7. Secondly a dehortation from verse 8. to the end The exhortation is continued two waies First By alleaging more reasons v. 1.2.3 Secondly by prolepsis remouing sundry obiections v. 4.5.6.7 There are three reasons to presse them to care of perseuerance in the doctrine they had receiued The first reason is taken from the care of the Apostle for the deliuerie and defence of the Gospell in these words I would you knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my face in the flesh vers 1. The second reason is taken from the effects of the Gospell and they are two 1. consolation that your hearts might be comforted 2. loue and knit together in loue The third reason is taken from the adiuncts of the Gospell and they are three First certaintie vnto all riches of full assurance of vnderstanding 2. Sublimitie to the acknowledgment of the mysterie of God euen the Father and of Christ v. 2. Thirdly perfection in these words in whom or in which are hid all the treasures of wisdom and knowledge v. 3. Thus of the reasons The answer of obiections followes Ob. 1. Why doth the Apostle vrge vs so largely with this exhortation Sol. This I say lest any beguile you with inticing words Ob. 2. But how doth he know our estates being absent Sol. To this he answereth that though hee were absent in the flesh yet he was present in spirit Ob. 3. But is it charitie to entertaine surmises of vs Sol. He saith he did reioyce in their order and stedfastnes present But he wrote this to warne them to take heed Quest. Tell vs at once what you would haue vs do Answ. v. 6.7 two things are to be done the first concernes holy life the second faith Concerning holy life there is first a precept walke on secondly a rule after which that precept is to be squared viz. as yee haue receiued the Lord Iesus Christ. Concerning faith there is first a precept they must be rooted built vp and stablished secondly a rule as they had been taught And thus of the exhortation The dehortation followes from v. 8. to the end There are three parts of the dehortation First he setteth downe the matter from which he dehorts v. 8. Secondly he giues six reasons to confirme the dehortation from vers 9. to 16. Thirdly he concludes and that seuerally from v. 16. to the end In the 8. verse he sets downe three things from which he dehorts 1. From Philosophie which he calls vaine deceits 2. From traditions of men 3. From the ceremonies of Moses which he calls the rudiments of the world The reasons are 1. because they are not after Christ v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily v. 9. where note an excellent description of Christ In him he notes his person the Godhead his diuine nature corporally his humane nature and dwells the vnion of both and for the measure it is in all fullnes 3. Because we are compleat in Christ without any of these things v. 10. Here note the persons yee the time are the benefit compleat the author Christ the limitation in him 4. Because we are circumcised without hands and therefore need not circumcision made with hands and consequently no ceremonies This reason is propounded v. 11. confirmed by prolepsis v. 12. Concerning Circumcision without hands fiue things are to be noted 1. the persons yee 2. the time are 3. the manner set down negatiuely without hands 4. the form of it affirmatiuely putting off the bodie of the sins of the flesh 5. the efficient cause the circumcision of Christ. Ob. But it followes not we are circumcised without hands therefore need not circumcision with hands Sol. It followes to vs now in the new Testament because we haue baptisme in steed of circumcision with hands we are buried with Christ by baptisme Ob. But was not Circumcision a more liuely signe Sol. It was not which he shewes to be true both in respect of mortification buried with him and in respect of viuiâ—ication raised vp together with him by baptisme which is amplified by setting downe what is required in them to whom baptisme is thus effectuall viz. the faith of the operation of God 5. Because none of these can helpe vs in miserie nor further to happinesse when we want it v. 13. The words in themselues expres a twofold estate of Christians First what they are by nature and so 1. they were dead in actuall sinnes 2. they were in the vncircumcision of the flesh in respect of originall sinne Secondly what they were in the state of grace 1. they were quickned 2. they were forgiuen all their sinnes 6. Because Christ hath cancelled the Chyrographie that was against vs which were these ceremonies v. 14.15 concerning these two things may be noted 1. what the ceremonies were in themselues 2. how the Church was discharged of them For the first they were for honor ordinances of God for vse hand-writings for effect they were against vs. For the second Christ on the crosse cancelled them fastned them and tooke them out of the way yea hee spoiled the deuills and triumphed ouer them openly who had the power to serue execution for forfeitures v. 15. Thus of the reasons the conclusion followes from v. 16. to the end The conclusion hath three branches For first hee concludes against ceremonies v. 16.17 Secondly against philosophie v. 18.19 Thirdly against traditions v. 20. to the end In the conclusion against ceremonies note 1.
insnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoint vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Satan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill societie chains them downe to a necessitie of dissolutenesse 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should doe to bring his life into order I shall profitably aduise fiue things First that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsurie whordome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life he liues in and with all heedfulnesse shunne them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature he is most prone vnto Fourthly he shall doe wonderfully profitably if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to bedistinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoid as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and praier and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe but euen pray the Lord that he would make his way plaine before our face and direct the workes of our hands and hold vp our goings in his pathes that our steps doe not slide And to this end we should euery one be peecing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy waies either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stedfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may be had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and anointeth vs in Christ doth stablish vs in him There is a sure foundation of God vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which slie for refuge to lay hold vpon the hope set before vs which hope we haue as an anchour of the soule both sure and stedfast And wee are commanded to resist stedfast in the faith And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith without wauering Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ hee is able to contemne and denie the allurements examples customes and glorie of this world hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes or limiting God for the manner or time or instruments of deliuerance he can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings The promises of God are not yea and nay but alwaies a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when he approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates
sure attonement hid Manna eternall graces yea the very spirit of Christ to make him know the things giuen of God to set the soule at liberty to mortifie the deeds of the flesh to be a spirit of prayer to giue answer concerning our adoption to furnish the soule with gifts to seale vs vp to the day of redemption to be an eternall comforter to be life for righteousnesse sake to helpe our infirmities and to raise vp our dead bodies at the last day Lastly he that receiueth Christ receiueth with him the promise of an eternall inheritance into which hee is presently acknowledged an heire yea a Co-heire with Christ Iesus 2. The second doctrine It is not enough to receiue Christ but wee must walke in him to walke in Christ is not only so to liue as we be sure that Christ liueth in vs or to walke after the appointment of his will expressed in his word but it is chiefely to continue a daily care of holy perseuerance in the graces and duties of holy life holding fast our communion with Christ this the Apostle thinks wonderfull needfull to be often vrged and pressed by all meanes vpon vs so shamefully doe many fall away and so cursedly is the sincerity that is in Christ Iesus pursued by the Diuell and the flesh and the world and so necessary is the endeauour to preserue the glory of perseuerance in all well doing to the end Oh this perseuerance it is a wonderfull thing and where is the man that doth not lose something of what he had Oh that wee could be soundly awakened to the care of it or that wee had mindes that would bee willing to doe any thing wee could to further it but alasse there is not a heart in vs there are diuers excellent directions in the word to confirme vs heerein if we were not ouercome with sluggishnesse There are diuers things which if they were looked to at our first setting out we were sure to hold out and continue walking in Christ. As If men did at first put their hearts to these questions of abnegation so as they would bee throughly aduised if thou haddest asked thine owne heart these questions Canst thou take vp thy crosse and follow Christ Canst thou suffer aduesity with the righteous Canst thou professe Christ amidst the different opinions of multitudes of men Canst thou bee content to deny profit and reason and thy desires and pleasures and credit and all for Christs sake if not thou wilt certainely fall away and therefore better neuer beginne 2. At mens first setting out they must take heede they bee not sleightly in their reformation and mortification but doe it throughly not sparing to afflict their Soules with sensible and sound godly sorrow for else they will afterward repent of their repentance whereas if it were done with sound aduice and serious humiliation this would be an vnmooueable foundation of rest and encouragement to faith and wel-doing It is a great question whether such will hold out that come in without sorrow for sinnes 3. Men must at first looke to their kinde of faith we see many are grossely deceiued temporary faith maketh such a shew that vnlesse it be throughly tried it will deceiue many and there is a maruellous loathnesse in our nature to abide the triall though we know it be plainely heere required whereas if wee did get a continuing faith at first wee might haue the more assurance of holding out 4. It would much further perseuerance if wee did at first endeauour that knowledge and affection might bee inseparable twinnes not to bee much proud of knowledge without affection nor to trust much to zeale without knowledge either of these may be alone in men that will fal away shamefully 5. When men goe about reformation they should doe it throughly and be sure their hearts are renewed for the old heart will not hold out long to endure the hardship of a reformed life and if some sinnes haue beene fauoured and spared though they lie still for a time yet afterwards they will reuiue and shew themselues We see in some what a doe there is to leaue some corruptions and faults they are seauen yeeres many times before they can bee perswaded to forgoe them resting in the reformation of other faults wheras there is no assurance that they walke with a right foot in the Gospell till they make conscience of a ready reformation of euery knowen sinne and till they reforme throughly they are like to fall away whatsoeuer faire shew of zeale and forwardnesse they make 6. In particular diuers men are to be warned of passion and violent affections if thou meane to prosper in thy perswasion of reformation then speedily cease from anger and leaue of wrath else there will bee little hope that thou wilt not returne to doe euill the promise of constant protection is with such as are sheep and are so far humbled as they haue left their wooluish qualities and passions 7. To make thy standing more sure acquaint thy selfe with such as feare God and ioyne thy selfe to them by all engagements of a profitable fellowship in the Gospell there is a secret tie vnto constancy in the communion of Saints he is not like to walke long that walketh alone especially if hee might walke with good company and this is a cleere marke of a temporary faith in such as for many things goe farre when men see they shunne society with the godly 8. It is an excellent helpe also at first to striue by all meanes to get the testimony of Iesus confirmed in vs Christ giues testimony especially three wayes 1. By the promise of the word 2. By the graces of his spirit 3. By the witnesse of the spirit of adoption Now if we did study the promises diligently especially recording such as we had interest in vpon our conuersion to God and did withall trie our selues diligently and particularly concerning those sauing graces which are markes and signes of regeneration and saluation and did also begge the witnesse of the spirit waiting for those vnspeakable and glorious ioyes of the holy Ghost and with all thankefulnesse acknowledging Gods seale for our confirmation when he is pleased so to set it to mee thinks this threefold coard could neuer be broken Oh the heauy slumber and sluggishnesse of our natures how wonderfull rich is God in compassion how ready is he to forgiue and multiply pardon how willingly doth he lift vp the light of his countenance vpon vs and yet men haue not the heart answerably to waite vpon him or to be at the labour of this confirmation How are many that set me somewhat vnto many how are they I say bewitched with security so as they cannot be fired out of it but liue at a venture and neither seeke nor esteeme the testimony of Iesus 9 Would we be set in a safe
Matth. 15. The traditions in the Churches of the Gentiles may bee considered two waies 1. As they were in the times of the primitiue Church 2. As they were in the times after vnder Antichrist In the primitiue Church they had by degrees one after another a great number of traditions such as these To stand and pray euery Sabboth from Easter to Whitsontide The Signe of the Crosse to pray towards the East the annointing of the baptized with oyle the canonicall houres Lent and diuers kindes of fasts the mixing of water with wine the addition of diuers orders in the Church as Canons Exorcistes Ostiaries Holy-dayes to sing Halleluiah at Easter but not in Lent and such like Now if any aske what we are to thinke of those and the like traditions then in vse I answer 1. That the Church had power to appoint traditions in indifferent rites so that the rules of the Apostles for indifferent things were obserued as that they were not offensiue nor against order or decency or edification As to appoint the time and place of publike praier to set downe the forme of it to tell how often the Sacraments should bee administred c. 2. We must vnderstand that the word Traditions vsed by the Fathers did not alwaies signifie these and such like things deuised by men but sometimes they did meane thereby such things as were warranted by Scripture though not expressely As the baptizing of Infants the obseruation of the Sabboth c. 3. There were some Traditions in some Churches in the first hundred of yeere that were directly impious as the Inuocation of Saints and Images 4. Someother things were then vsed that were not euery way impious in their owne nature and yet not greatly iustifiable in their vse and such were diuers of the aforenamed obseruations 5. That diuers things at the first brought into the Church with good intents and to good purpose afterwards grew into abuse as for example In the Primitiue order of Mounks 6. The worser traditions were brought in by false teachers and too pertinaciously obserued by the people the Fathers bewailing it and sometimes complaining of it 7. The Fathers themselues in some things shewed leuity and vnconstancy of iudgement sometimes to please the people approouing things and againe sometimes standing vpon the sole perfection of the Scriptures Lastly it cannot well bee denied but that the libertie taken in the primitiue times to bring in traditions opened a doore to Antichrist Now concerning the traditions in Popery vnder Antichrist their doctrine is abhominable for they say that the word of God is either written or vnwritten and they say their vnwritten verities are necessary as well as Scripture yea that they are of equall authority with Scripture And those traditions they would thus exalt are for number many for nature childish vnprofitable impious and idolatrous But that we may be fully settled against their impious doctrine of traditions we may profitably record in our memories these Scriptures Deut. 12.32 Reu. 22.18 Matth. 15. 1. Pet. 1.18 Galat. 1.9 Isay 8.20 2. Tim. 3.16 Ier. 19.5 Col. 1.28 Luke 16.29 1. Cor. 1.5.6.7 Ob. But our Sauiour told his disciples I haue many things to say vnto you but yee cannot beare them now but the spirit when hee is come shall lead you into all truth Ergo it seems there are diuers truths of Christ which were not reuealed in Scripture but by the spirit vttered by tradition after Sol. This may be vnderstood of the gifts of the Apostles and of the effects therof and not of doctrine for of doctrine he had said in the chap. before all things that I haue heard of my father I haue made known vnto you 2. If it were vnderstood of doctrine yet he doth not promise to lead them into any new truths but into the old and those Christ had already opened which should be brought to their minde and they made more fully to vnderstand them For so he saith of the Comforter in the 14. chapter he shall teach you all things and bring all things to your remembrance whatsoeuer I haue sayd vnto you 3. Be it he had not reuealed all as yet what did he therfore neuer reueale it why the very text is against it for hee said I haue yet many things to say vnto you therefore he did say them namely after his resurrection 4. Let it bee noted that he saith ye cannot beare them now the things he had to say they could not then beare why should we thinke that they could not then beare these graue traditions as the Annointing and Christening of bels and such like Lastly let them prooue it to vs that those toies are the things Christ promised to reueale and then they say somewhat Ob. But in the 20. of Iohn he saith there were many things which were not written which Iesus did Answ. He saith that the things which are written are to this end written that we might beleeue and beleeuing might haue eternall life so that what is needefull to faith and eternall life is written 2. Hee saith there were other things not written he saith other things not things differing from these other things in number not in substance or nature much lesse contrary things Ob. But the Thessalonians are charged to hold the traditions they had beene taught Sol. The Scriptures were not then all written 2. The Apostle vnderstands not traditions as the Papists doe For in the same place hee calleth the things written in Scripture Traditions as well as those were not yet written To conclude this discourse concerning traditions we must further vnderstand that the traditions in any Church though they be things indifferent in their owne nature become vnlawfull if they be such as be taxed in these eight rules 1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent 2. If they bee vrged and vsed with superstition 3. Or as any parts of Gods worship 4. Or with opinion of merit 5. Or as necessary to saluation 6. Or if they bee equalled with the Law of God or the weighty things of the Law neglected and those more vrged 7. If they be light and childish Lastly if by their multitude they darken and obscure the glory of Christ in his ordinances Thus of the second thing The third thing from which hee doth dehort is the Rudiments of the world The Rudiments of the world By the Rudiments of the world hee meaneth the lawes of Moses especially concerning meats washings holidaies garments and such like ceremoniall obseruations Those lawes were called Rudiments or Elements as some thinke because the Iewes and false Apostles held them as needefull as the foure elements of the world or else because in their first Institution they did signifie the most choice and fundamentall principles of the Gospell that were necessary for all to know that would be
is brought vnto them in the reuelation of Iesus Christ And since they are in so happie an estate they should alwaies reioice and let their moderation of minde be knowne to all men being in nothing carefull but in all things making request vnto God with praiers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God Secondly we should exhort one an other and prouoke one another to loue and goodworkes and not forsake the fellowship of the Saints praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that wee might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the saints Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together 〈◊〉 Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit â—nd power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words the word forgiuing as it is in the originall signifieth to acquit them gratis and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgâ—â—en for either it is a Senecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who 〈◊〉 after forgiuenes are maruellously troubled with the flesh and the wicked â—â—oanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them â—â—pentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now it God forgiue a man he will certainely giue his good spirit to mend his nature and clense him from his sinne 3 That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholie neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnesse of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carâ—lâ—sse multitude and by the entertainment of false opinions about it as that it need not be sought or cannot bee knowne or hereafter will be time â—nough to inquire or else men are conceited in false acquittances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in scripture or that their ciuill course of life or their workes of mercie or pieâ—ie will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2 Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainly we pay it not besides the word notes that it is freely done as hath been shewed before 3 Shall we not be stirred vp to seeke forgiuenes of sinnes Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes Answ. 1. Thou must forgiue men their trespasses 2. Thou must acknowledge thy sinnes 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins 5. Thou must bewaile thy sinnes and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse This Verse and the next containe the seuenth reason of the dehortation it is laid downe in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus it the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfullie to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our necks till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14 by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a
followed in heauen by Christs aduocation 1. Iohn 2.1 and framed in earth by the spirit Rom. 8.26 Ob. But how can they finde matter for so much praier Sol. If men had by the law gathered the catalogues of their sinnes and learned to see and feare the iudgements sinne might bring if they had obserued the daily straits of a mortall condition if they had considered the almost infinite occasions of praier for themselues and others they would not thus obiect Ob. But there are some that doe pray and that alwaies too against their corruptions and yet cannot speed nor get strength against them Sol. If they haue constantly praied which yet I doubt then the reason is either they watch not in practise to cut off the occasions of euill Luk. 11.36 or they striue not with importunitie to preuaile with God Luk. 18. or else they cannot be truly affected towards Gods grace in others for if enuie at the graces and estimation of others raigne in thee it is iust with God to denie to giue thee that grace thou enuiest in others To conclude if any man hitherto carelesse of this dutie be now desirous to be instructed how to pray as he ought with words affection and successe let such a man put on a minde to obserue the rules following 1 Thou must forgiue all thine enemies and resolue to liue without malice Matth. 6. 2 Thou must constantly heare Gods word else thou canst neuer pray but God will abhorre thee and thy praiers Pro. 28.10 3 Thou must get and shew a mercifull heart to man if thou wouldest preuaile to obtaine mercie with God Pro. 21 13. Matth. 5.7 4 Thou must carry thy selfe orderly and quietly in the familie 1. Pet. 3.7 5 Take heed of hypocrisie in praying to be seene of men Matth 6. Ob. But I want words Sol. Pray God to giue thee words and minde thine owne way by considering thy sinne and wants by the law Ob. But I want the affections of praier Sol. Search whether there be not some vile affections lusts and passions vnmortified Psal. 66.18 1. Tim. 2.8 and pray God to giue thee the spirit of compassion Zachar. 11.12 Yet in all this take heed of securitie rest not in beginnings God will take that at the first which he will not still be content with Learne to pray better Thus of the sixt thing The last is the matter he praies for That ye may stand Concerning perseuerance heere are foure things to be obserued Doct. 1. That in the visible Church there may be such as will not stand and this is true both in true members and in seeming members The true members may fall either by infirmitie and so the righteous falleth seuen times and riseth againe or by presumption falling to the practise of grosse euils out of which they cannot recouer but with extreme sorrowes The onely seeming members not only may but certainly will fall and that most an end finally without recouerie So Demas Iudas Ioash and many moe This should teach vs not to thinke it strange if wee see apostacie in men that haue roomes in the Church and haue acknowledged the truth according to godlinesse Doct. 2. That it is a fearefull thing to fall away a worse condition likely a man cannot chuse for himselfe 2. Pet. 2.20.21 For Satan will re-enter and gaine a stronger possession then euer he had yea their dispositions vnto euill may seuen times more be enflamed then euer before seuen deuils worse then the former may enter It were better to be ground vnder a milstone then thus to liue in apostacie Matth. 21.44 Such persons are abolished from Christ Gal. 5.4 They are in the power of Satan 2. Tim. 1. last Their latter end is worse then their beginning It had beene better for them neuer to haue knowne the way of righteousnesse then hauing knowne it to depart from the holy commandement giuen vnto them They are as hatefull to God as dogges and swine 2. Pet. 2.20.21.22 yea they may so order the matter that they may fall into such a condition as there will remaine no more sacrifice for sinne Quest. But what should be the causes of their apostacie Answ. The causes are either without them or in themselues Without them are ill counsell as in the case of Ioash and the effectuall working of Satan not onely to glut himselfe in the bloud of their soules but thereby to worke scandall in the weake and scorne in the wicked Within themselues the causes are in some vnbeleefe in some pride and the vanitie of our owne conceits in some couetousnesse and ambition so in Iudas and Demas in some the very leuitie and vnconstancie of their nature in some the concupiscences of the lusts of the flesh in some certaine opinions wilfully receiued as iustification by the law or that the resurrection is past or the like but the generall cause is the want of practise of that we heare And therefore let him that standeth take heed lest he fall or by any meanes be turned away from the loue of the truth and the rather considering that many that are fallen had great knowledge and great ioy in hearing the word and great affections to the ministerie for so had the Galathians to Paul and besides they were such as in reformation did forsake the filthinessâ— of the profanenesse of the world and had a taste of the heauenly gift and were partakers of the holy Ghost and tasted of the powers of the life to come Ob. But some one may say they that are fallen finde no such miserie in their estate Answ. Thou knowest not what they finde 2. They are for the most part cast into a spirit of slumber Ob. But they fall not from religion for they are Protestants still and not Papists Answ. There is a totall apostasie and an apostasie in part they fall fâ—om the sinceritie of religion Demas did not turne Gentile or the Galathians nay the Pharisies that committed the sinne against the holy Ghost did not openly renounce religion And therefore let men take heed of falling from the simplicitie that is in Christ Iesus And thus of the second doctrine Doct. 3. Perseuerance may be obtained a man may stand and hold out to the end God is able to stablish vs And the word of God is Gods power not only to regeneration but to saluation The weapons of our warfare are mighty and great power is made knowne in weakenesse onely beleeue and vse the meanes Doct. 4. Much praier is a great meanes to obtaine perseuerance and will preuaile though this be not the only meanes yet it is an effectuall meanes Perfect A Christian man may be said to be perfect diuers waies 1 In the cause or fountaine of holinesse so good gifts are said to be perfect Iam. 1.17 viz. as they are from God 2 In respect of consecration or calling so the word
11. 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19 2 Cor. 1.12 2 Cor. 11.22 to 30. A foure-fold testimony concerning the doctrine of Paul Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. Acts 19.12 Conceits about the Apostles writings What Colosse was and how the people were conuerted Chap. 4.17 The occasion of the Epistle Crosse-teaching in his time The Epistle diuided into fiue parts The Exordium and the parts thereof The salutation deuided The Persons saluting The name of the Apostle Why he was called Saul Diuers opinions about the name Paul Acts 13.9 Phil. 2.15 The signification and Etimologie of the word Apostle And what Apostles were The vse and signification of the words Iesus Christ. Esay 45.21 Diuers Christs Tit. 1.4 Three Doctrines from the first words Doctr. 1. Great sinners may proue great Saints Vse 1. 2. Affliction of conscience Dangerous mistaking 4 Rules to be obserued in alledging examples of great sinners repenting Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised Vse 1. 2. Defamation of Ministers 3. Doct. 3. Lesse then an Apostle must not haue dominion ouerâ— mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ. The assurance of a lawfull calling serues for foure vses Euery christian hath two callings The Euangelist described Doctr. 1. The profit of consent in doctrine Vse 1. Wilfull opposition crosse-teaching 1 Thes. 2.15.16 Doct. 2. Spirituall aliance Doct. 3. Gods doctrine needs mans witnesse Vse 2. The persons saluted Foure generall obseruations 1 The power of the Gospell 2 Who be the true members of the Church 3 The Church may be true yet faultie 4 One grace or priuiledge cannot be without another Carnall Protestant 2 Thes. 2.4 c. The acceptations of the word Saints Psal. 50.5 Gods children are called Saints in foure respects Doct. Men may be Saints in this life Vse Three things needfull for popish Saints Comforts for the despised Saints and seruants of God Psal. 16.3 Psal. 30.4.5 Obiect Solut. Psal. 37.28 Obiect Solut. Obiect Solut. Psal. 7. Obiect Solut. Obiect Solut. Psal. 85.8 Psal. 149.5.6.7.8.9 Dan. 7.27 Ephes. 2.20 2 Thes. 1.10 2 Cor. 6.2 Qu. Who are Saints Ans. Deut. 33.3 The first signe Psal. 16.3.5.6 Dauids foure signes Psal. 16.5.6 Psal. 16.7 Obiect Solut. Difference between illusions and the feelings of the Spirit of Adoption Esay 4.3.4 The acceptations of the word faithfull a 2 Cor. 1. b Reuel 19.11 c Psal. 89.37 Psal. 19.7 111.7 Prou. 20.6 Psal. 101.6 Faithfulnesse in spirituall things Hereunto fiue things are requisite Psal. 78. 37. 31. 32. 34. 35. 38. 37. Hos. 11. vlt. Mat. 25.21.23 1 Cor. 4.17 2 Cor. 11.8 Luke 9.23 Nehem. 9.8 Reu. 2.11 Faithfulnesse in temporall things Daniel 6.5 A Caueat for Professors Luke 16.9 Obiect 1. Solut. Ver. 9. Obiect 2. Solut. Obiect 3. Solut. Vers. 10.11 Obiect 4. Solut. Psal. 24.1 Prou. 3.17 Obiect 5. Solut. Vers. 13. Priuiledges of the faithfull Hebr. 2.17 Reuel 15. 3.14 Prou. 11.18 1 To Christ. 1 To Christ. Vse 1. Vse 2. Rom. 8. 2 To the Apostle Vse 3 To the Saints abroad 4 To the Saints at home How thou maist get into Christ. Who are in Christ. Rom. 8. Of Salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The acceptations of the word Grace The acceptations of the word Peace Three reasons why children may be taught the principles they vnderstand not Quest. Ans. Doct. Spirituall things are the best things Reasons Mat. 16. Vse 1. Vse 2. Vse 3. 4. Mat. 6. Ver. 19. to 25. Ver. 25. to the end Iames 4.6 2 Cor. 6.1 Iude 4. Heb. 10. 2 Tim. 1.6 2 Tim. 2.1 Iob 15.11.12 2 Cor. 12.9 Esay 35.8 Esay 57.21 Phil. 4.6 Col. 3.15 2 Pet. 3.14 Esay 9.6.7 Luke 1.79 The Diuision Two generall Doctrines Miserie breeds vnitie Esay 24.2 Not safe to deferre good motions Note It is good to prayse before thou reproue Reasons a Acts 24.3 b Luke 18.11 Motiues to thankefulnesse c 1 Cor. 14.16 d 2 Cor. 9.12.13 1 Cor. 4.16 e Ephes. 4.3.4 f Col. 2.6.7 g Phil. 4.6.7 Phil. 4.6 1 Thes. 5.18 For what wee must giue thankes h 2 Cor. 4.16 i Col. 4 2. k Rom 7.26 l Rom. 1.21 m Acts 27 35. n Col. 3.17 1 Col. 10.3 Scripture for prayer and Thankesgiuing for our very food The manner of Thankesgiuing o Psal. 5 vlt. Hos. 14.3 p Luke 18.11.14 Hab. 1.16 We must giue thankes for others Foure rules of tryall q 1 Tim. 2.1 r 1 Thes. 3.9 As any are more heauenly minded they are more frequent in praises A childe of God neuer giues thankes but hee hath cause to pray and contrariwise Foure sorts of prayers for others Ephes. 6.18 1 Tim. 2.8 Reasons to warrant praying euery day Mat. 6.11 s 1 Thes. 5.17 1 Tim. 4.2 Psal. 141.2 51.17 Diuers things concerning Faith noted from the coherence t Heb. â—1 6 u 2 Cor 13.5 x Gal 3.22.23 y 2 Thes. 1.11 z Ephes. 2.8 a 2 Thes. 3.2 b 1 Tim. 6.12 Rom. 10.17 Gal. 3.2.5 Esay 55.4 The acceptations of the word Faith The sorts of Faith Historicall Faith Temporary Faith Luke 8.13 Heb. 6.4.5 Faith of Miracles Iustifying Faith The obiects of Faith The Parts of Faith Faith in the minde Isay 53.11 Faith in the heart Desire to beleeue is of the nature of faith Mat. 5.6 Reuel 21.6 Psal. 10.17 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Benefits come by Faith What Faith deliuereth vs from Iohn 12.46 Isay 25.8 Acts 15.9 Rom. 6. 1 Tim. 1.9 Iohn 5.29 Ephes. â— 2 Iohn 3.16 Tit. 1.13 Heb. 10.39 Isay 28.16 Ephes. 6.16 Gal. 3.7.9 Iohn 1.12 Ephes. 3.16 Acts. 24.25 Hebr. 11.1 Mat. 9.29 Heb. 2.5 Rom. 5.1.2.3.4.5 2 Tim. 3.15 Ephes. 3.12 1 Iohn 5.4 Rom. 1.12 Heb. 11.33.34 Heb. 11.25 Iohn 8.32 Quest. Ans. The miseries of such as haue not Faith Rom. 3.3 Marke 6.6 Math. 13.58 Rom. 11.20 Titus 1.15 Isay 7.9 Iohn 3.18 Iohn 8.24 The Incouragements to beleeue Esayâ—5 â—5 1 Iohn 3.16 Mat. 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect Solut. Obiect 3. Solut. 1 Iohn 3.23 2 Cor. 5.20 The letts of Faith Let ts in the Minister Rom. 10. Let ts in the People Luke 14.16 Obiect Solut. Psal. 50. Esay 1. Let ts in the heart Heb. 3.12.13 Le ts in conuersation a Math. 7.13.14 Luke 13.23.24 b Iohn 7.45 to 50. Vses The signes of Faith c Heb. 11.25 d Mat. 5.7 Acts 15.9 Vse 2. The defects of the common Protestants Faith Obser. 1. Grace will be heard of and obserued if it be true Grace Iohn 16. 1 Pet. 4.4 Esay 59.15 Vses Indiscretion not the cause of the reproaches and troubles of true Christians Iohn 7.7 Quest. Ans. Faith makes it selfe knowne diuers wayes The surest way to get credit is to get Grace Philip. 4.3 Mat. 18. Psal. 15.4 Psal. 16.3 Prou. 19.1 A sinfull person is a shamefull person Esay 25.8 It is not alwaies
the things which are named to bee abrogated viz. the respect of meats and drinks 2. of times which are threefold 1. daies 2. moneths 3. Sabbaths these are the things v. 16. The reason is v. 17. because these are but shadowes of things to come and the bodie is Christ. In the conclusion against philosophie note first the thing which in speciall hee reasons against viz. Angell-worship Secondly the reasons by which he condemnes them that brought it in 1. they did it hypocritically vnder pretence of humblenes of minde 2. they did it ignorantly aduancing themselues in things they neuer saw 3. they did it proudly rashly puft vp in their fleshly minde 4. they did it dangerously their danger is laid downe and amplified Laid downe in these words not holding the head amplified by a digression into the praises of the mysticall bodie of Christ 1. for ornament furnished 2. for vnion knit together by ioynts and bands 3. for growth increasing with increase of God In the conclusion against traditions obserue first the matter condemned why are yee burthened with traditions amplified by the kinds touch not taste not handle not v. 21. Secondly the reasons 1. yee are dead with Christ v. 20. 2. Yee are dead from the rudiments of the world therefore much more from traditions 3. They are burthens 4. The matter of them is light and vaine and idle v. 21. 5. They all perish with the vsing 6. They are after the commandements and doctrines of men v. 21. Ob. But there seemeth to be a depth in them Sol. He confesseth that they haue a shew of wisdome and that in three things 1. In voluntarie religion 2. In humblenes of minde 3. In not sparing the bodie But yet he censures them two waies 1. It is but a shew all this 2. It with-holdeth the honor due vnto the bodie neither haue they it in any estimation to satisfie the flesh v. 23. THE METAPHRASE vpon the second CHAPTER FOr I would ye were throughly informed of it what great care conflict strife and fighting I haue for your sakes and for them of Laodicea and for such as I neuer knew but only heare of to be such as embrace the Gospell which we preach and to this end I tell you of my care and fighting so to moue you to be much the more resolute in perseuering in the faith and hope of the doctrin you haue receiued Great are the benefits which you and all those that beleiue in your parts receiue from our paines in the Gospell for hereby both your hearts are comforted with true refreshings and besides you are hereby knit one to another and established in brotherly loue and as the benefits of the adiuncts of the Gospell should much moue you to sticke still to it if you consider how rich GOD hath made you in the infallible and full perswasion of vnderstanding which you haue felt and withall what admirable desires there are in the doctrine of the Gospell concerning GOD the Father and CHRIST Or lastly if you consider the perfection of the doctrine of the Gospell either as it conteines the treasures of wisedome and knowledge or as it shewes vs CHRIST in whom are all admirable perfections of all sorts of rich knowledge Now if you aske me why I am so tedious in vrging these things I answere it is only for feare least any should by plausible and probable inticements of speech beguile you from the simplicitie that is in CHRIST And if you say I know not your estate I answere though I be absent from you in the flesh yet I am present with you in the spirit and if you thinke that this discourse implies that I dislike you know that I do truly reioyce to heare of your good order of life both publike and priuate and how stedfast your faith in CHRIST is Now if you aske me at once what is the summe of all I would haue you to doe I answere that as concerning holy life I would haue you walke on in the same manner as ye haue receiued CHRIST hitherto And for matter of faith I would haue you by all meanes to seeke to be further rooted and built vp and stablished in the assurance of faith accordingly as you haue been taught but by any meanes remember to abound in all thankfulnesse to GOD for the happie estate you are in And thus for what I haue to exhort you to in matters of doctrine Now I must enter vpon matter of dehortation take heede least any man of what gifts or profession soeuer make a prey of your soules and carry them away as a spoile And in particular looke to it in three things first in Philosophie not simplie in the doctrines of Philosophie but in such deuises and vaine fancies as vnder colour of such speculation or from the authority of Philosophers are brought in by any Secondly take heede of traditions of men And thirdly of the ceremonies of Moses which were things at first brought in to be as the A.B.C. or alphabet to traine vp the people of GOD in the principles But now this and the other are not to be regarded for many reasons whereof the first is they are not after CHRIST Besides there is such an infinite fulnesse in CHRIST by reason of the diuine nature that dwels by an vnexpressible vnion in the humane nature that we need not seeke to any thing else but only vnto CHRIST And you your selues in CHRIST haue all compleatnes and sufficiency by reason of your mysticall vnion with him and such is the fulnes of CHRIST that the very Angels those excellent and potent creatures are subordinate to him and acknowledge him as their head which by the way shewes that they are not to be worshipped And to speake yet more expresly what should you do with circumcision or any part of the law ceremoniall seeing in CHRIST ye haue receiued that which was signified by circumcision for in him you are circumcised not with the hands of men as they were vnder the law but by the finger of the spirit of GOD which standes in the mortification of that bodie of sinnes which ye were guiltie of while ye were in the flrsh and this ye haue by the vertue of CHRISTS circumcision And if you say that Abraham had the circumcision without hands and yet was circumcised in the flesh I answere that we haue baptisme insteed of that circumcision and therefore need it not and the rather because baptisme doth so liuely set out our spirituall buriall and resurrection with CHRIST which all they attaine vnto that haue the faith of GODS operation that is that can beleiue that which GOD by his power will do what he promiseth in baptisme grounding their faith vpon the resurrection of CHRIST from the dead And further this should moue you to disregard those things because they neither could help you when you were miserable nor conferre the benefits vpon you which you inioy without them for in
your estate of nature you were dead in actuall sinnes and in respect of originall sinne you liued in the vncircumcision of the flesh and since you were quickned by true regeneration you haue obteined the forgiuenesse of all your sins and therefore what would you haue more from these things Lastly the ceremonies though they were ordinances of GOD at the first yet they were hand-writings against vs and now CHRIST hath cancelled them and fastened the obligation vpon the crosse and so taken them out of the way and therefore you should neuer more haue minde to them And the rather because our Sauiour hath not only cancelled them but he hath spoiled the Diuels which had power to execute the forfeitures of these bonds I say both in himselfe on the crosse and in vs daily he hath and doth spoile them and triumph ouer them and make an open shew of them so as we are freed from the danger of their arrests Now therefore I come to the conclusion which I direct distinctly first against the ceremonies then against philosophie and lastly against traditions First I say let no man condemne you or if they do care not for it condemne you I say for any of the ceremonies whether it be about meates or drinkes or about the ceremoniall daies or monethes or sabbathes that were required in that law For these and all the rest were but shaddowes of things to come and now in CHRIST we haue the substance and body of them The like I say against philosophie and in speciall against Angell worship let no man beare rule ouer your consciences for they that bring in this doctrine do it hipocritically vpon pretence that it tends to make men humble and they do it very ignorantly for they neuer saw the kingdome of Angels nor what is done in heauen and most proudly doe they aduance themselues swelling in the vaine conceits of their fleshly mindes Yea they that bring in this doctrine fall from the foundation and hold not CHRIST who is the head of the Church of whom euery member doth depend and the whole body is excellently furnished and indissolubly knit together and increase with the increasing of GOD. And lastly for traditions I wonder at it you should be clogged with them seeing you are deliuered from them in the death of CHRIST and they are not so honorable as the ceremonies of Moses but are vile burthens Thinke but with your selues how vainely they impose vpon you when they say touch not tast not handle not Besides all these are perishable things and fit nothing at all to eternall life and further they are euidently the common documents and deuises and doctrines of men that neuer had warrant in the word of GOD. It is true they finde out many faire pretences to blinde mens eyes withall as that hereby we shew speciall zeale to GOD in doing more then he commandeth and these things seeme to tend to humilitie and the taming of the flesh but all these are but shewes and therefore naught whatsoeuer they say because they yeeld not a due respect euen to the body of man CERTAINE OF THE choisest and chiefest points handled in the second CHAPTER HOw many waies faithfull Ministers sight fol. 3. The comfort comes by the word with the answer of many obiections 5.6 Causes why many â—inde no more comfort in the word 7. Seuen inconueniences of an vncomfortable heart 7. The differences author bond seate effects obiects and properties of loue and rules for preseruing it 7.8 Foure sorts of disturbers of the Church 8. Seuen things of which we should be assured 9. Seuen signes of full assurance and what we must do to get it 9. Wherein our spirituall riches lie 10. An answere to the vbiquitaries 11. What Pithanologie is 13. Who are deceiuers 14. Rules to preuent beguiling 14. Of order in the common wealth and the Church and in the familie 15.16 Ten helpes of order in conuersation 16. Rules to bring our liues into order 17. Nine lets of order 17. Of stedfastnesse of faith 18 The properties of a man stedfast in faith 18. The causes of vnsetlednesse 18. The meanes of stedfastnesse 19 The vnconueniences of an vnstedfast faith 19. How weake faith may be discerned and the causes of vnsetlednesse or weake faith and remedies 19. Causes of faith weakened signes and remedies 20. Causes of the losse of stedfastnesse 20. The effects of falling away 20. Remedies for the losse of stedfastnesse 21. The priuiledges of such as receiue Christ. 24. Rules for perseuerance to be obserued in our first conuersion 24.25 What a free spirit is 26. Signes of a true heart 26. Rules for perseuerance to be looked to after our calling 26.27 How philosophie becomes vaine deceit 30. Of traditions in the Church of the Iewes and of the Gentiles and in the times of the fathers in the primitiue Church and in poperie 31.32 Of the abrâ—gation of the law 33. Morrall iâ—diciall and ceremoniall in what respects 34 How the deuine nature can be in the humane and how Christ was like vs and how vnlike 36 Distinctions of vnions 37. Gifts supernaturall and naturall in Christ. 38. A threefold wisedome in Christ. 39. Of the power of Christ. 39. Christians are compleat both comparatiuely and positiuely and that foure waies 40. The compleatnesse of the weake Christian. 41. The compleatnesse of the strong Christian. 41. Of Angels as they are principalities and powers 42. The benefits Angels haue by Christ as their head 42. A twofold circumcision 43. Of circumcision in the flesh what is signified by it and the ends of it and why it was abolished 43.44 Eight reasons of the hard kindes of phrase or speech in Scripture 44. What circumcision without hands is 45. The time of circumcision without hands 46. Six defects of the carnall Isralite 47. The practises of the flesh and courses to tame it 47.48 Why our sinnes are called a bodie of sinnes vers 11. How many waies sinne is put off vers 11. Of the circumcision of Christ. vers 11. Ten reasons why Christ was circumcised vers 11. Christians buried in three respects while they liue vers 12. The degrees of mortification and what the buriall of sinne is vers 12. Christ raiseth men vp diuers waies vers 12. Of the resurrection of graces vers 12. Of the resurrection of duties vers 12. Of Baptisme vers 12. What faith hath to do in baptisme or in sanctification vers 12. Of the operation of God and in what things we haue warrant to beare our selues vpon the power of God vers 12. A fourefold death and of death in sinne vers 13. Of the vncircumcision of the flesh vers 13. Of quickening and our new birth the meanes necessitie prerogatiue and signes of it Of forgiuenesse of sinnes vers 13. Of the hand-writing that was against vs and the cancelling of it v. 14. Of a great combate vers 15. Of the battle betweene Christ and the Diuels vers 15. Of Christs victorie and triumph