before and after meate I answere there is and alledge these three vndeniable and plaine places of Scripture 2 Tim. 4.3.4 Iohn 6.23 Rom. 14.6 Thirdly for the manner of Thankesgiuing it may be found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips For here foure things may be obserued First it must be a dead Calfe to note that all Thankesgiuing must proceed from humble and mortified mindes and therefore the Pharises thankes did not a whit iustifie them Secondly it must be a sacrificed Calfe Now in the Sacrifice three things were required an Altar Fire and to lay the hand vpon the head of the Beast An Altar for not onely our prayers must be made in the name of Christ but our prayses also must be tendered to God in his mediation or they will neuer be accepted no more then a Calfe not laid on the Altar neyther is it enough to lay the Calfe on the Altar but Fire must be put to it to note that the bare throwing out of words of thankefulnesse though in the name of Christ will not serue vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice Thirdly we must lay our hands on the head of the calfe that is in all humilitie wee must confesse our vnworthinesse of all the blessings or graces wee giue thankes for Againe in that they offer a Calfe it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing wee should desire to expresse our prayse by doing some thing to further Gods worship or relieue the necessities of others If GOD blâ—sâ—e vs at home wee should carry a Calfe to the Temple Lastly we must not sacrifice to a strange God when we giue thankes and that men doe when they sacrifice to their nets as the Prophet speaketh that is when men attribute the glory and prayse of God to the meanes or second causes Thus of thankfulnesse in the generall But that which is here entended is that wee should giue thankes for others as well as for our selues which is not a curtesie but a dutie This dutie of praising God for others growes exceeding commendable if wee can exercise it in these particulars First if wee can giue thankes for those blessings vpon others which the world accounts shamefull to enioy as Zeale for Gods glory religious Sinceritie and Vprightnesse of heart the Crosse for Christ his sake and such like Secondly if wee can first giue thankes that is be more apt to prayse God for the vertues of others then be forwards to taxe their faults and frailties Thirdly if we can doe it for all sorts of men euen our enemies Fourthly if wee can be thankefull for the true ioy wee haue had in other mens prosperities To conclude this point if wee would haue others to giue thankes for vs we should labour to be such as for whom thankes may be giuen And thus of what they doe Now to whom To God These words hauing beene vsed in the very Verse before teach vs two things First that it is no cloying to a sanctified minde to be much and often yea vpon euery occasion in the honourable mention and lauding of God ascribing in euery thing glory to God so in heauen they shall neuer be weary of Gods prayses no not vnto all eternitie And certaine it is that the more men grow in sanctification the more easie and apt are their hearts to entertaine all occasions of communion with God without wearinesse or deadnesse Secondly to God shuts out the prayses of themselues or of men It is fit our reioycing and prayse should be directed thither from whence the blessing came The Father These words are considered in the former Verse Thus much of his Thankesgiuing Praying for you First in generall from the ioyning together of these two duties two things may be obserued first that a childe of God neuer giues thankes but hee hath cause to pray for if it be for temporall things hee must pray both for their sanctified vse that they become not occasions of sinne and for their preseruation according to Gods will if it be for spirituall things he hath reason to pray for increase strength and preseruation against falling and such like Secondly on the other side I say also that a childe of God doth neuer pray but hee may finde reasons to giue thankes wee may finde mercies in any miserie yea it is a singular mercy to haue a hart to pray and to haue so many large promises made to them that call vpon God in their distresse But the maine particular Doctrine is that we ought not onely to pray for our selues but for others And the Apostle 1 Tim. 2.1 seemes to make foure sorts of prayers for others Deprecations Requests Intercessions and Giuing of Thankes Deprecations are Prayers for helpe against hurtfull things Requests are Prayers for profitable things the word rendered Intercessions is by some taken to signifie complaints vnto God against such as wrong them for whom wee pray or else it is a more set or serious imploring of Gods ayde with the vnited forces of the godly and lastly Giuing of Thankes stands in the lauding of God for blessings or graces and in the 6. of the Ephesians and in the 1 of Tim. 2. the Apostle sets downe rules to be obserued in Prayer for others in the Ephesians hee requires that they pray 1. at all times 2. with all manner of Prayers 3. in the spirit 4. with watching 5. with perseuerance 6. With spirituall importunitie and lastly for all Saints And in Timothy he requires that they pray 1. euery where 2. with pure hands 3. without wrath 4. without doubting Alwayes To pray alwayes is to consecrate euery day and night to God by Prayer and besides to pray vpon all occasions with lifting vp our harts vnto God or by vsing short prayers which they haue beene wont to call Eiaculations Neyther was it the dutie of Paul onely to pray alwayes that is to keepe a set order of Prayers but it is our dutie also to set apart time euery day euening and morning to pray vnto God our selues and our households And because these exercises of Religion are by the most wholy neglected and in roome of it vile prophanenesse staines mens houses I will here set downe by the way some few reasons to warrant a daily set course of praying First our Sauiour CHRIST teacheth vs to pray for the bread of the day euery day as God will not promise vs bread for a weeke a month a yeere so neyther will God accept of a prayer for the necessities of a weeke month or yeere before hand but will haue vs make as much conscience to pray daily as wee haue sence of daily wants Secondly wee are commanded to pray continually now what sence can be probably giuen of these words if that
5. The feruencie of his praiers striueth 6. The constancie of his praiers alwaies 7. The matter he praies for 1. their perseuerance that yee may stand 2. their perfection amplified by the measure full and by the extent of the subiect in all the will of God Praier Doct. Praier is the vsuall remedie and refuge for Gods children in their griefes and desires a remedie I say for all times persons and places As for griefes and feares it is of force and auaileable 1. against the troubles and cares of the world Phil. 4.6 2. against the stings of secret tentations and preuailing sinnes 2. Cor. 12.9 Matth. 9. 3. against the shame of euill workes past both the blushing and gnawing of the conscience inwardly and outwardly the reproach of name Zeph. 3.11 4. against sicknesse Iames 5.15 5. against ill tongues Psal. 119.4 6. against the feare of apostacie 2. Tim. 2.19 And these are the most vsuall things that need to trouble any childe of God And as for desires it is a plaine proposition that God is rich to all that call vpon him Rom. 10.12 This shewes the felicitie of euery childe of God to whom God hath giuen the spirit of his sonne into his heart as a spirit of praier for wee see he cannot be miserable that can pray and it should teach vs that if we would be counted Gods people to shew that we trust God by pouring out our hearts before him in all places and at all times Psal. 6.2.8 1. Tim. 2.8 For you Doct. 1. Ministers must pray for their people as well as preach to them And as this may humble ministers vnder the sense of the neglect hereof so it should teach the people to requite their labour in the Lord by praying for them againe but especially they should take heed they send not their teachers with hearts full of griefe to complaine of them Doct. 2. Praier for others is a principall signe of our loue to them Heereby ministers may trie whether they loue their people and parents whether they loue their children c. Doct. 3. In that Epaphras praieth for them absent he is therein a patterne of a true pastor no distance of place can make him forget the loue of his people Praiers There be diuers kinde of praiers for they are varied first by the place for there is publike praier and there is priuate praier either with our families or alone by our selues Secondly by the manner and that either for forme or affection for forme there are not only ordinary set praiers but eiaculations short requests or desires cast out vpon sudden opportunities these be praiers and accepted of God though the words be few or abrupt For affection in praier there is praier vnto which is required the vsuall deuotion of the heart and there is supplication which is with speciall instance and importunitie Phil. 4.7 Thirdly by the instrument there is the praier of the mouth and the praier of the heart Fourthly by the matter for there is deprecations for turning away of iudgements and confessions with acknowledgement of sinne and petition in matters of request and thankesgiuing for benefits receiued Striueth But why must we striue in praier Because of the greatnesse of our owne wants necessities and because it is a great losse to lose our praiers Quest. But what doth striuing import It imports earnestnesse as it is opposed to coldnesse when we draw neere to God with our lips but our hearts are farre from him or to spirituall fainting in praier Luk. 18.1 Secondly tendernesse of affection both sorrowing and reioicing in praier according to our occasions and the matter of praier Thirdly a resolution to take no deniall Fourthly difficultie for fighting imports opposition Quest. But what must we fight against in praier Answ. 1. Carnall counsell 2. Distractions by the lusts of the flesh or cares of the world 3. The obiects of our owne flesh 4. Our owne vnskilfulnesse to pray striue to learne to pray better 5. Hardnesse of heart 6. Sleepinesse oâ— our body 7. The temptations of Satan 8 Wee must striue against God himselfe as Iacob did by wrestling to get the blessing Vse For reproofe of such as neuer complaine of any impediments in praier nor care how they speed their condition is as farre from happinesse as their practise is from dutie And they are to be blamed that complaine of their lets and discomforts in praier but yet they striue not But wee should learne to harnesse our selues and conscionably striue against all that might hinder vs and to this end set our selues in Gods presence and beseech God to heale our infirmities and helpe vs against all the lets of praier and stirre vp in our hearts the promises made to praier obseruing fit times and watching to all opportunities to be importunate when any doore is opened Lastly would one be feruent in spirit They must then looke to 4 things First they must serue the Lord for a profane person can neuer be feruent Secondly they must labour to reioice their soules with the hope of a better life for such comfortable meditations inflame the spirit Thirdly wee must get patience vnder worldly crosses and tribulations else the cares and vexations of the world will choake all true feruencie Fourthly wee must continue in praier for vse and experience breeds feruencie Alwaies We must be constant in praier 1 Thess. 5.16 Luk. 21.36 To pray alwaies is to keepe a constant order in the daily performance of this dutie and besides to pray vpon all occasions and opportunities The profit comes by this constancie in praier appeares by the proofes to bee 1. much ioy 1. Thess. 5.16 2. they that pray continually shall escape the last terrible things and be able to stand in the day of Christ Luk. 21.36 Heere wee may see the difference betweene a godly minde and a carnall heart The godly minde is alwaies praying but the carnall heart is seldome without a sense of tediousnesse with a desire to be rid of the burthen of it The reason why Gods children be so willingly imploied in much and often praier is partly because God commands them to pray alwaies partly because they finde vnutterable benefit and refreshing in praier and partly they daily get heereby what they desire Mark 11.24 If any take vnto them the words of those wretched Iewes Mal. 3.16 and say what profit is it to keepe Gods Commandements or to walke humbly and that they could neuer finde any good by it I can soone answere that in their praiers and obedience there was no profit for indeede they did not walke humbly nor in the power of godlinesse did they keepe Gods Commandements Ob. But haue not the best of them all their sinnes distractions and wants as well as others how then can they be so bold and frequent in praier Sol. The children of God haue priuiledges others haue not for their wants are couered by Christs intercession and their suits are
inherit eternall life Thirdly till we loue Gods children we can neuer know what the length breadth and depth of the loue of God and Christ is to vs. God shews not his loue to vs till we shew our loue to the Saints Lastly for want of loue in the hart and the duties of loue in conuersation the mysticall body of Christ is exceedingly hindered from growing both in the beauty and glory which otherwise would be found in the church of Christ. Lastly to incite vs yet more to the exercise of loue I propound three places of Scripture more The first place is Ephe 4.12 to 17. where may be obserued 4. things gotten by a holy vnion with the members of Christ and Christian societie and affection It furthers our gathering into the bodie It is an exceeding great helpe in the beginning of our effectuall vocation Secondly it furthers our edification in the building and fits vs for our roome among the Saints Godly society doth frame vs and square vs and many wayes fit vs for our place in this building Thirdly louing affection to the members of Christ and mutuall society doth much profit vs in respect of our growth in the body and that till we become perfect men and attaine to the age of the fulnesse of Christ Fourthly this holy loue is a great fence to the iudgement against false and deceitfull doctrine he is not easily carried with euery winde of doctrine nor vnsetled with the vaine deceits of men that can follow the truth and the meanes thereof in a setled and well grounded loue to Gods children But on the other side how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods children The second place is 1 Peter 4.7.8 where the Apostle exhorteth to sobrietie in the vse of the profits and delights of the world in meates and drinkes riches recreations and apparell and withall to spend their time heere in spirituall duties especially Prayer watching thereunto both to obserue all occasions and opportunities to pray as also noting the mercies of God wee finde in Prayer with our owne corruptions in the maner and the glorious successe of prayer in preuayling with God But aboue all things he wills them to haue feruent loue and yeeldeth two reasons or motiues first the end of all things is at hand and therefore it is best louing and making much of those that after the dissolution shall be great heires of heauen and earth secondly Loue couereth the multitude of sinnes it hideth the blemishes of our natures and fitteth vs for the comforts of Society Notwithstanding the infirmities accompany euen the Saints while they are in this vale of misery The third place is 2 Pet. 1.7 c. where he largely perswadeth men to get holy graces into their hearts and to expresse holy duties in their liues among these as chiefe he instanceth in brotherly kindnes and loue to this end he bringeth diuers reasons first it will set our knowledge a worke which else would be idle and vnfruitfull and where should we vnloade our selues of the fruits of knowledge which men get in Gods house better then in the houses of the people of God secondly he that hath not these things is blinde or if he haue sight and wit enough for this world yet he is purre-blinde so as he can see nothing that is farre off as eternall things are but onely things neare such as are carnall things the want of loue to Gods people is a palpable signe of a pur-blind carnall man thirdly the want of loue and the other graces there named is a signe of a spirituall lethargie euen that a man is fallen into a forgetfulnesse of the purging of his old sinnes that is it is a signe that a man lieth vnder the guilt and filth of all his former sinnes and neuer feeles the weight of them or considers the danger of them Fourthly Loue with the fruits of it doe make our calling and election sure Fiftly louing society and brotherly kindnes is a great means of perseuerance if ye doe these things ye shal neuer fall Lastly by this means an entrance shall be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord Iesus Christ both because it mightily furthereth faith and hope As also because by these meanes eternall life is begunne on earth in respect of communion both with God and the Saints Thus farre of the Motiues Helps follow These helpes are such as serue both for the begetting nourishing of a holy loue to with Gods people There are eight things that are great furtherances of holy life First the conscionable hearing of the word of God for in Gods house doth the Loue fire the heart and holy affections and teach the right ordering of them How came those Colossians by their loue to the Saints no otherwise but by hearing the word of truth which discouered vnto them who were Gods children and did daily fence them against the scornes and reproches which the world laded them withall Secondly we must get faith and hope as the coherence shewes for till we be soundly humbled to seeke Gods fauor and find our harts possessed with the care for hope of a better life we cannot receiue Gods children aright into our hearts But no man was euer truly touched in conscience and had vnfained desires of remission of his sinnes Neither did euer a man seriously seeke after the things of a better life but he did loue Gods children aboue all the people of the earth and it is true of the measure that as we grow in faith and hope so we should grow in loue and in the comforts of Gods fauour Thirdly would we loue brotherly without faining and feruently then we must get our soules purified through the spirit in obeying the truth .i. we must make conscience of the duties of mortification as of so many purges to clense our thoughts affections of dwelling and raigning lusts euils for secret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man this is that the Apostle meaneth where he saith Loue must come out of a pure heart Fourthly we must stirre vp the spirit of loue The spirit of God is a spirit of loue and we must stir it vp by nourishing the motions of the same putting courses or wayes of expressing loue into our minds and by praier meditation or any other meanes that may inflame our hearts to a holy affection Fiftly it profiteth much hereunto to get and keep in our minds a patterne of faith and loue euen a draught of the things that concerne faith in God loue to the Saints that we might alwaies haue a frame of all holy duties that concerne this holy affection this was their care in the Primitiue times as appeareth 2 Tim. 1.13 Sixtly to be sound in
thou vsedst prayer to serue thy turne but when thou hadst sped thou didst not returne by prayer to render vnto God his honour Thirdly if thou didst not make conscience of the vse of other ordinances of God for God will not giue all to any one ordinance Fourthly if thy prayers were ignorant proud hypocriticall prayers Fiftly if thou wast not in charitie but broughtest thy gift and diddest not forgiue or seeke reconciliation with thy brother Sixtly if thou didst aske of God for wrong ends or wrong things as to spend on thy lusts or for temporall things onely or chiefely besides many times it comes to passe that men speede not because they are not humble Wee should so prize and esteeme holy things as wee should exceedingly reioyce if wee could get but the crummes that fall from the Fathers table This Humilitie is euer ioyned with great Faith and wished successe in all suites to God Againe it is to be noted that men may be deceiued about the successe of Prayers for the decree for our succours may goe forth at the very beginning of our supplications though the knowledge of it be not reuealed vnto vs till afterwards Further God heareth prayers diuersly sometimes he heareth to grant the very thing wee desire sometimes he heareth and granteth and giueth not the very things we desire but that which hee holds to be best for vs and for the distresse wee are in so hee was said to heare CHRIST Heb. 5. Lastly God doth heare and grant and yet deferre to giue and that for our great good many times hee deferres that hee may proue vs that our faith may be the more kindled that his benefits may be more sweet when they doe come and that wee may know by the want that it is his gift when they are bestowed and that wee may be more carefull of the good vse of his graces gifts and benefits when wee haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues In this place I consider in this poynt onely two things First the kindes of prayers for others secondly the sorts of persons for whom wee must pray For the first I obserue here in the originall two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation Prayers and Desires as I take it all the sorts of prayers for others may be referred to these two heads and these two differ not so much in the matter as in the motiues to prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers are such suites vnto God as we are vehemently moued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Desires are all suites vnto God arising from the deepe sence of mans estate eyther in dangers wants or blessings and vnder this kinde may be placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are eyther Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are eyther complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sinnes or lastly Thankesgiuings for Gods mercies and blessings Secondly to the Question for whom wee must pray It is shortly answered 1 Tim. 2.1 for all men excepting dead men or such as sinne vnto death or such concerning whom the will of God is reuealed for their perdition as the Man of sinne so as also by all men wee vnderstand all sorts of men not all the particular men of euery sort for wee may not desire saluation for all the men that God hath made vniuersally considered seeing the counsell of God is vnchangeably past concerning reprobates but that which in this Text is principall is that Ministers and People must pray one for another Ministers must pray for their People thus doe the Apostles in euery Epistle yea Samuel saith God forbid I should cease praying â—or you as if hee knew it to be a detestable thing for a Minister to be so retchlesse or carelesse as eyther not to pray or not to continue to pray for his people The people must also pray for their Ministers and that especially for these things that God may deliuer them from the rage of the disobedient and the practises of their enemies that God would open their mouthes and giue them vtterance with a fitnesse to discouer the secrets and mysteries of Christ and that their Gospell may runne and grow both in efficacie and credit yea in as much as they labour about sauing other mens soules the people should by prayers labour to further the saluation of their Ministers Wee cease not Note First he that loues the people of God truely loues them constantly Secondly that a heart truely sanctified is much in prayer cannot giue it ouer It is a wofull thing to neglect prayer but how cursedly miserable is their case whose hearts rise against prayer and cannot abide it but persecute it in others Thirdly the not ceasing in prayer hath in it constancie and perseuerance in prayer and teacheth that as wee are bound to pray so are wee bound to perseuer in prayer yea if wee must not cease to pray it implyes first that wee must pray in all places secondly that wee must watch to pray thirdly that wee must beleeue and hope wee shall obtaine what wee pray for fourthly wee must not appoynt God eyther time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite or if any of them be wanting there will not be constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words Obiect But to pray without ceasing is to be tyed to vse idle repetitions for how can men be furnished and finde matter to pray so often and so much Sol. A Christian is furnished many wayes with needfull occasions of continuall prayer First hee is tyed to a daily Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of prayse and prayer Thirdly as his knowledge encreaseth by the vse of the meanes he findes an increase of matter to driue him to prayer and make him pray better Fourthly new infirmities breaking out in himselfe and others and that daily giues an occasion to renue his suites to God Fiftly the Creatures and his callings must be sanctified by the Word and Prayer Sixtly varietie of crosses breaking in vpon him giues him cause to runne to God for the sanctifying or remouing of
and quickned in Iesus Christ godlinesse in generall hath the promises of this life and the life to come In speciall first great is the honor of their birth greater then if they were borne of the greatest blouds of men These prolong the daies of Christ vpon earth being gotten by the trauell of his soule 2. They are sweetely comforted and tenderly vsed in the healing of all their sorrowes Ier. 31.25 Hos. 14.5 Esay 57.15.16 61.1.2.3 Micha 7.18 Ezec. 11.19 Esay 50.4 Act. 3.19 3. All their sinnes are forgiuen as the coherence shewes and these scriptures further confirme Esay 44 22. Ephes. 1 7 6. Rom. 3.25 1. Cor. 6.11 Heb. 8.12 1. Ioh. 1.7 4. They are in great account with God 5. They are deliuered from this present euill world euen from bondage vnder the custome of it from the practise of the vices of it from the fellowship with the men of it and from the plagues that belong vnto it 6. They are blessed with the seedes of all spirituall blessings in heauenly things 7. They are happie in their heauenly relations to God to Iesus the mediator to the Angels of God to the spirits of the iust and to the faithfull euery where 8. They are assured of the successe of all the meanes of saluation Esay 12.3 65.15.23 56. 1. Cor. 3.21.22.23 Esay 55.6 9. They haue great promises of comfort audience protection and deliuerance out of all their troubles Esay 4.5.6 Rom. 8.17 c. 2. Cor. 1.3.4 Esay 41.12 42.13 49.14 10. The spirit of God is powred vpon them to assure them of Gods louing presence To bring them forth into libertie To enlighten them To sanctifie them To make intercession and that by making them pray And by producing mightie successe in praier And to make them fruitfull both in graces and duties And to be their seale and earnest of the inheritance purchased Lastly they haue an assurance of a most glorious inheritance reserued from them in heauen prepared from the foundation of the world Now if any enamoured with these priuiledges aske how we may know whether we be conuerted and quickned or not I answere it may be knowne by diuers signes of these signes some ageee to the weake Christian and some to the strong Christian. The first signe that vsually breaks out in a conuert is affliction of conscience which is such an inward pricking in the heart as causeth him voluntarily to remember his euill waies and iudge himselfe daily for it mourning for his sinful life confounded in himselfe for his waies which were not good The second is affection to the word such an affection it is as esteemeth the word aboue all treasure and longs daily after it it makes them flie as the doue to Gods house and as doues to the windowes yea their affections to it are such as heauen suffers violence They feele a sauor of life in the word Christs words to them are spirit and life Yea such is their affection to the word they can be content to receiue it with patience and much afflictions And if they obtaine a sanctuarie of God they will endeauour their owne daily sanctification by it They will practise the word and be exercised by it The third signe that discouers it selfe in them is their loue to such as feare God which they shew by their admiration of them and by their delight in their fellowship and by a willing communicating to them in all readie seruice and well-doing The fourth signe is their ceasing from sinne euen their daily endeauor to subdue and forsake all sorts of sinnes inward aswell as outward secret aswell as open lesser aswell as greater yea not sparing their most pleasing gainfull or beloued sinnes The fift signe is a holy constant desire after Gods fauour and remission of sinnes as the greatest happinesse reioicing in all the hopes and signes of it The sixt is that they can loue and forgiue their enemiese. Now there are other signes in stronger Christians such as these 1. A full assurance of faith in Iesus Christ. 2. A longing and constant desire of death and loue to the appearing of Iesus Christ in a sensible and ardent measure and that in prosperitie 3. A great conquest and victorie in ouercomming the world and the flesh 4. The spirit of praier and such like The vse of this point concerning the quickning of the godly by true conuersion to God is diuers First since this is the first and common worke without which we can neuer get out of our naturall miserie here may the cursed and damnable waiwardnesse of the most be reproued who liue snorting in sinne as if they needed no conuersion to God How hath a very spirit of spirituall fornication intoxicated men and besotted them that they cannot minde to returne Three sorts of men greiuously trangresse against this doctrine 1. The carelesse that freeze in their dregges and consider not whether God will doe good or euill 2. The inconstant whose righteousnesse is as the morning dew that by flashes and fits only thinke of turning to God 3. The profane scoffer that speakes euill of the good way of God and reprocheth by consequent the very bloud of Christ without which he can neuer be saued 2. Here is an excellent comfort to weake Christians note that the text saith quickned nor borne to assure the weake that though their strength be but as the childs when it lieth in the wombe and is first quickened and not so much as the strength of a childe new borne yet they are accepted with God The first springings in the wombe of grace is precious before God â—hough euery thing be not yet so cleerely performed yet if grace be but conceiued in them God knowes them and owes them and will not denie his owne workes but annexeth here forgiuenesse of sinnes euen to this first sprouting and forming of true grace 3 How should the consideration of this worke and the glorious priuiledges belonging to it euen compell all men to awake and stand vp from the dead 〈◊〉 neuer giue ouer till Christ be formed in them labouring aboue all things to be made new creatures resoluing to begge this quickning at Gods hands till by his word he be pleased to beget it in them Lastly how should they walke in newnesse of life that are borne againe of God there is a path and it is called holy and they must walke in it seeing this grace hath appeared how should they deny vngodlinesse and worldly lusts for euer resoluing to liue soberly and godly and righteously in this present world And they should giue all diligence to make vp their assurance of their holy calling and election Girding vp the loines of their mindes that they might trust perfectly on the grace that
things to glorifie God for this is right thanking of God when men do not onely praise God in words but in obedience Some thinke in these words is lodged a reason of the former as if he should say glorifie God in all your actions and seeke to God by praier in the name of Christ and ye shall bee sure of singular blessings and grace and comforts from God and in the assurance thereof when ye prouide to pray or practise prouide thankes ready also for God will not faile in the successe Some thinke these words to bee an inlarging of the former rule by wishing them whatsoeuer falls out to bee thankefull so as neither prosperity puffe them vp nor aduersity deiect them but I take it to be a distinct rule from the former and so heere is to be noted 1 The duty required viz. Giue thankes 2 The explication of it 1 By the obiect to God euen the Father 2 By the efficient cause by him Giuing thankes Concerning our thankefulnesse to God I consider 1. the necessity of it God will not dispense with it therefore in Ephes. 5.20 the former rule beeing omitted this is specially vrged and 1. Thes. 5.18 this is charged vpon vs as the will of God in Christ Iesus Secondly for what wee must giue thanks viz. for Christ as the fountaine of all fauour hence the Sacrament ordained to that end for all the comforts of Gods election and loue for all graces and meanes of grace coher for our liberty in Christ euen vnto outward things for any successe or victory ouer our corruptions of nature in short for all things whatsoeuer 3. How viz. not like the Pharisie with pride of heart and selfe-liking with opinion of merit or with ostentation but with obseruation of 4. rules 1. If we blesse we must blesse in the spirit 1. With vnderstanding and feeling in our hearts 2. When we giue thanks we should do it with such tendernesse that our praises should awake the graces of Gods spirit to make them get life and grow Our praises should stirre vp faith in Gods promise loue to Gods glory feare of Gods presence hatred of our sinnes ioy in the holy Ghost 3. With a deepe sence of our owne vnworthinesse and thus the 24. Elders are said to cast downe their crowns and fall on their face when they praised God Reuelations 4.9.10 and 7.12 Luke 17. 4. By all meanes Wee must praise God by Psalmes praier celebration of the Sacrament works of mercy and obedience 4 How long that is answered Eph. 5.20 Reuel 7.12 alwaies if we must pray alwaies then we must praise alwaies wee may no more neglect thankesgiuing then praier Nay when praier shall cease because all mortall infirmities and wants shall cease yet thankesgiuing must go with vs within the vaile and liue with vs for euer in heauen Vse 1. to inflame vs to the holy practise of thankfulnesse daily and alwaies watching heereunto preseruing sence not forgetting Gods mercies euen making it our daily sacrifise 2. To humble vs vnder our vnthankefulnesse for grace knowledge the word fellowship in the Gospel and al kinds of blessings yea we sinne greatly in not giuing thankes for our successe in our callings yea many are not yet instructed to giue thankes for their food Let those remember that men are said then to eat to God when they giue thankes Rom. 14.6 to whom then doe they eat that giue not thankes certainely not to the Lord. Finally if the poore Gentiles were so punished for vnthankefulnesse Rom. 1. 21. that had but the glimmering light of nature to guide them and read their lessons onely in the booke of Gods workes what shall become of vs in the day of the Lord that haue the light of Scripture of the Gospell of the Spirit of the Sacraments and so many incomparable fauours bestowed vpon vs vnlesse we repent of our vnthankefulnesse we shall perish with a worse destruction then Tirus and Sidon or Sodom and Gomorrah To God euen the Father These words are to be vnderstood not diuidedly but conioynedly and so declare who is our God euen hee that hath proued himselfe a Father in Christ louing vs in him and accepting of vs and heaping many blessings vpon vs two sweet words He is a God there is his maiesty he is a Father there is his loue and therefore great incouragement to go to him with all suites and praises With all suites he is God and therfore able to help and Father and therefore willing to helpe With all praises hee is God and therefore meet to be worshipped he is a Father and therefore will accept the calues of our lippes not according to what we bring but according to what we desire to bring and all this should make vs both to hate it to praise men or Angells or sacrifice to our nettes and also to honour him with the affection of children and with the feare of creatures By him these words may be referred 1. To singing of Psalmes in the former verse and so they note that all ioy is vaine without Christ yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart many men sing the word of Christ that haue no part in the word Christ. 2. To the word Father next before to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ and so the consideration of Gods mercies by Christ should breed thankefulnesse 3. To the word thanksgiuing and so they note the efficient helping cause and teach vs that as Christ brings downe Gods graces and blessings to vs so he carrieth vp our praises to God and as we must pray in his name so our praises will not be accepted vnlesse they be made in his name and presented in his intercession Thus of the generall rule Hitherto also of the first maine part of the information of holy life viz. the information of our life in generall Hitherto the Apostle hath taught vs what to do in our generall calling as Christians now from ver 18. to v. 2. of the next Chapter he showes vs what we must be in our particular standings or thus hitherto he hath giuen morall precepts now he giues oiconomicall or rather thus hitherto he hath set downe the duties belonging to all Christians now he informeth vs in the duties speciall as they are wiues husbands parents c. Vers. 18. Wiues submit your selues to you Husbands as it is comely in the Lord. Vers. 19. Husbands loue your wiues and be not bitter vnto them Before I come to the particular consideration of these words I must obserue some thing from the coherence and generall consideration of all the verses together d It is plaine that men are to be taught how to gouerne themselues in their houses aswell as in the duties of their generall calling this is
man 190.191.192 Twelue sorts of wrong zeale 194. Sixe things in true zeale 194. Foure sorts of men reproued about Physicke 195. Three rules for our practise concerning such as we suspect in profession 196. A religious familie is a little Church 197. Foure orders in the familie 197. Of reading the Scriptures 198. The profit of reading Scripture and the causes why many profit not 198. Painefull Preachers many times grow idle 199. How many waies men remember the bonds of others 202. Of the authoritie of the Postscript 202. CHAPTER IIII. VERSE I. Yee masters doe that which is iust and equall vnto your seruants knowing that yee haue also a master in heauen THis verse belongs vnto the doctrine of houshold gouernment and containes 1. the dutie of masters 2. the reason knowing c. In the dutie 1. the parties charged ye masters 2. the dutie required doe that which is iust and equall 3. the persons to whom it is to be performed vnto your seruants Masters All masters are charged without difference yea the wife as well as the husband by a Synechdoche the greatest as well as the meanest and the poorest must deale iustly as well as they that haue more meanes c. Doe that which is iust and equall Doctrine from the coherence That God that promiseth eternall things will prouide temporall things also In the former chapter God promised the reward of inheritance to seruants heere he takes order for their well being in the world charging masters to see that they be vsed iustly and equally Iust. Masters must doe iustly and shew it 1. generally by not requiring vniust things of them and by chusing such seruants as are iust into the familie lest by bringing in leud seruants the rest be infected For if it be a great iniustice to bring in an infectious seruant that hath the plague vpon his bodie and to appoint him to worke among the rest of his seruants that are free from the disease then it is much more vniust to bring in leud seruants that haue the plague sore of sinne running vpon them for the presence and counsell and example of leud sinners is of more power to infect a sound soule than is a plaguie man to poison the sound bodie of others 2. More particularly masters must doe that which is iust 1. to the soules 2. to the bodies of their seruants They must deale iustly with their soules by helping them to grace if it be possible but at least by bringing them to the publike meanes of grace and by priuate training of them vp in Gods feare by praier and instruction The iustice they owe vnto their body may be referred vnto three heads For either it concernes their maintenance and so they must giue them their portion of food conuenient for them or it concernes their wages and so they must giue the wages proportionable to their worke and that in due time and without defrauding them of any part of it or it concernes their punishment and so the iustice of the master must be shewed both in this that hee will punish their open disorders as also that he will doe it with instruction moderation and to profit them and the whole familie Equall Masters must not onely deale iustly but they must deale equally with their seruants And masters deale vnequally many waies 1 When they require inconuenient things for though the seruant must obey yet the master sinnes in requiring vnequall things 2 When they impose more worke than they haue strength to doe 3 When they turne them away when they are sicke for it is equall that as thou hast had their labour when they were well so thou shouldest keepe them when they are sicke 4 When they restraine them of libertie for their soules If thou haue the worke of their bodies it is equall that thou take care for their soules and if they serue thee six daies it is very equall thou shouldest proclaime libertie to them to doe Gods worke on the Sabbath day 5 When they restraine and with-hold their meat and wages 6 When they send them out of their seruice emptie after many yeares bondage and not prouide that they may haue some meanes to liue afterwards To conclude it is not equall for the master to heare euery word that men say of his seruants nor is it meet they should bring vp their seruants delicately nor yet that they should leaue their callings and the whole care of their businesse to their seruants but they ought diligently to know the state of the heards themselues Thus of the dutie The reason followes Knowing that yee haue also a master in heauen Heere are foure doctrines to be obserued 1 That there is no master but he is a seruant and therefore as hee would require his worke to be done by his seruant so hee should be carefull himselfe to doe Gods worke to whom he is a seruant 2 That Gods maiestie and mans authoritie may well stand together Christ and Caesar can well agree Mans gouernment in a familie and Gods gouernment in the world are not opposite one to the other 3 Ignorance of God and the accounts must be made to God is the cause of that securitie insolencie and crueltie that is in men That it is ill to vse seruants ill it will be required if they be wronged Thus of the reason Verse 2. Continue in praier and watch in the same with thankesgiuing In this verse with those that follow to the end of the chapter is contained the conclusion of the whole Epistle This conclusion containes matter of exhortation to verse 7. and matter of salutation verse 7. to the end The exhortation may be three waies considered 1 As it concernes praier ver 2.3.4 2 As it concernes wise conuersation ver 5. 3 And as it concernes godly communication ver 6. Concerning praier two things are to be obserued 1 How we must pray or the manner 2 For what or the matter In the manner three things are required 1. perseuerance 2. watchfulnesse 3. thankefulnesse ver 2. In the matter is further added 1. the persons for whom praying also for vs 2. the things for which that God may open c. ver 3.4 Continue in praier The doctrines implied in these words are foure 1 That our mortall condition is a condition of singular vanitie in that the best of Gods seruants are euer wanting something 2 That long praier of it selfe is not blame-worthie Christ continued all night in praier 3 That praier is of perpetuall vse in the life of a Christian. 4 That to pray by fits is not Gods ordinance neither that hee requires nor that he will accept The doctrine exprest in these words is threefold 1 That we must hold out and pray still and neuer giue ouer praier till we giue vp our soules into Gods hands 2 That we must pray vpon all occasions for health wealth successe in our calling preseruation of our estates the blessing of
God vpon the word Sacraments reading c. for pardon of sinne saluation of our soules euer stretching out our desires to all the opportunities and callings to praier 3 We must be instant in praier set all aside for praier wait vpon it for so the word is rendred to wait Act. 10.7 Vse Is first for reproofe of such wretched men as pray not at all Iob 21.14 Secondly for reproofe of such as make apostacie from the affections and practice of praier and this is a fault in carnall men that fall from temporarie faith or in Gods children that by the deceitfulnesse of sinne and Sathan giue ouer their affections and carefull diligence in praier For the first sort we must know that when such men lose their ioy and delight in the word they lose also their care in praier but they must know they doe it not without singular danger for now that hearing and praier are laid aside seuen deuils worse than that one cast out by acknowledgement may enter in yea that they may fall from these affections into a reprobate sense yea which is worst they are in danger of the sinne against the holy Ghost and the more if they grow to hate praier and despight Gods grace in his children and therefore they should be aduised with all speed to repent with sound sorrow and beseech God to forgiue them if it be possible the thoughts of their hearts And as for such of Gods children as are decaied and fallen away from the power and practise of praier they should be wakened and remember themselues both by considering the hurt they bring vpon themselues and the remedies for their recouerie The hurts befallen them by this apostacie are such as these 1. The losse of the comforts of the sweet presence of God 2. They put on a kinde of image of the old Adam againe they looke as if they were no better than carnall people they returne in many things to the filthinesse they had forsaken they forme themselues to the courses of carnall wisdome and too much like the world and the sinfull profits and pleasures of it 3. Faith and loue are more and more enfeebled lesse sense of Gods presence and lesse loue to Gods children 4. They bring vpon themselues a tedious dislike of the meanes of saluation besides the danger of many temporall iudgements For remedie of this great inconuenience they must doe three things 1 They must purge by godly sorrow and fasting 2. They must labour to reduce themselues vnto an holy order of liuing both by a daily course of examination by the Law and also by the consecration of themselues to the constant and orderly practise of all Christian duties 3. They must by daily importunitie beseech God to giue them againe the words and affection of praier and all this they should doe the more speedily because if by long dwelling in apostacie they prouoke God though by repentance they recouer themselues againe yet the ioies of Gods spirit or the great measure of them may be lost so as they shall neuer recouer the ioy of their saluation all their daies 3. This Doctrine may serue for incouragement to many of Gods poore seruants against all the doubts and feares of their owne hearts these neede only better information for their discouragements arise from mistakings as may appeare by their obiections Obiect I haue much hardnesse of heart before I go to praier Sol. 1. So had Dauid in the entrance into many of his Psalmes yet he recouereth and exulteth exceedingly before the end 2. Hardnesse of heart that is felt and mourned for is no hindrance to the successe of praier 3. Therefore thou hast more neede to pray for praier is as a fire that melts the leaden hearts of men Obiect I want words when I come to pray Sol. 1. Go to Christ and beseech him to teach thee to pray and pray God to giue thee words that hath commanded thee to take vnto thee words 2. Be more in the examination of thy heart and life by the law 3. The Spirit helps our infirmities when for words wee know not how to pray as we ought 4 The foundation of God remaineth sure and is sealed if thou but name the name of the Lord with vprightnesse desiring and resoluing to depart from iniquitie he may haue an infallible seale of saluation that but nameth the name of God in praier as the word is in the originall Obiect But I doubt of audience Sol. 1. Consider Gods nature commandement promise his nature he is a God that heareth praiers his commandement for he as peremptorily giues his commandements to pray as he doth any of the tenne Commandements and therefore will certainly accept of what he so earnestly commands his promises also are to be collected and considered as they lie scattered in seuerall Scriptures He will be neere vnto all that call vpon him in truth And his eares are open to the praiers of the righteous c. Onely be thou carefull that thou lie not in any presumptuous sinne and that thou turne not away thine eare from hearing the law and that thou alowe not thine owne heart in wrath oâ— doubting for these and such like are great lets of Audience Obiect I haue praied long and often and yet I am not heard Sol. 1. God sometimes doth of purpose deferre to graunt that so hee might compell them to continue to pray 2. Consider the things thou praiest for whether they be such thingâ— as God will euer graunt For if we aske amisse or onely for fleshly things or to spend vpon their lusts God will neuer heare 3. God heares diuers waies for sometimes he granteth not what is asked but giueth what is answerable to it or better so he heard Christ Heb. 5.7 Thus of continuance in Praier Watching in the same D. Watching is needfull vnto praier for explication whereof wee must know that watching is taken 2. waies either litterally or metaphorically Litterally and so is either a Iudgement or a Dutie watching as a iudgement is when God brings vpon wicked men the terrors of the night or for chastisement of his seruants holds their eyes waking as a dutie watching is a voluntary restraining of our eies from sleepe and spending of the whole or part of the night in holy imploiments Thus the Church kept the night of the Passouer holy Exod. 12.42 Thus Christ watched Math. 14.23.25 Thus Paul 2. Cor. 11.23 Thus Dauid Psal. 139.18 And this watching vsed by Gods Children was either ordinarie or extraordinarie Ordinarie watching is nothing but a sober vse of sleepe in which we ought to be moderate aswell as in eating and drinking Extraordinarily Gods Children haue beene vsed to watch either vpon occasion of great Iudgements or for preparation to some great businesse Thus Christ would spend whole nights in praier thus hee watched before his passion Or when they haue lost the benefit of Christs presence Cant.
3.1 and all this they haue done with great successe for their reines haue taught them in the night and their soules haue beene full as with marrow But we may iustly complaine and take vp the wordes in Iob 35.10 But none saieth where is God that made me euen the God that giueth songs in the night But it is spirituall watchfulnesse that is here specially required and it is nothing else but a Christian heedfulnesse obseruation and consideration both for preuention of euill and imbracing of the meanes waies and oportunities of good And thus wee must watch first our owne hearts to spie out where any spot of spirituall leprosie in thoughts or affections breakes out to heale it in time Secondly the practises of Sathan that we be not insnared with his spirituall baites and methods Thirdly the waies of God if any mercy appeare or fountaine of grace open to snatch vp our incense and runne presently to Gods Altar and offer with our sacrifice the calues of our lippes or if any threatning arrest vs or iudgement befall vs to make our peace speedily and flie from the anger to come Fourthly the comming of Christ either by death or iudgement specially we should watch vpon whom the ends of the world are come But that which is here principally meant is watching vnto praier and thus wee had neede to watch 1. to the meanes to get abilitie to pray 2. To the opportunitie and occasions of praier 3. To the successe of it to take notice of Gods answere and our speeding waiting vpon God till he giue a blessing or if God hide himselfe to sue out an attonement in Christ. Thus of Watching With thankesgiuing D. 1. When we haue any suites to God for what wee want we must carefully remember to giue thankes for mercies receiued and particularly for all Gods mercies in praier 2. In that the Apostle so often vrgeth the dutie of thankesgiuing it shewes that naturally wee are exceeding vnthankefull for the mercies of God and that few of vs are carefull to yeeld God constantly this sacrifice 3. There are diuers kindes of thankesgiuing or diuers waies of thanking God For men giue thankes 1. By receiuing the Eucharist which is called the cuppe of blessing 2. By obedience of life for he that will truely offer praise vnto God must order his waies aright 3 By opening our lippes to sound forth his praise and thus Gods name is honoured both by the thankes or praise 1. Of celebration when we tell of Gods mercies to others 2. Of inuocation when we speake of Gods praises to God himselfe in praier this is heere specially meant and of this I haue intreated before at seuerall times out of other places of this Epistle Thus much of the manner how we must pray The matter followes and first of the persons for whom we must pray Praying also for vs. In Generall I obserue three things 1. That wee ought to pray one for an other 2. That one great meanes to get a large heart in praier and the perseuerance in the practise of it is to endeauour after tender and affectionate desires to helpe others by praier 3. That Christians should desire the praiers of others as carnall men make vse of their friends to get their helpe for wealth offices c. So should Christians improue their interest in the affections of their friends by seeking prayer of them Also It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and so notes that it is not enough to pray for others but we must pray with others and mutually help one another by faith knowledge and praier For vs Here I obserue 4. things 1. That the greatest in the Church need the praiers of the meanest 2 That in hearing praier God is no accepter of persons he is aswell willing to heare the Colossians praiers for Paul as heare Paul pray for the Collossians 3. It is the dutie of the people to pray for their ministers 4 It is to be obserued That he wisheth them to pray for other Preachers aswell as for himselfe there may be a spirituall pride in desiring the praiers of others he did not enuie that others should haue roome in the hearts of others aswell as hee Thus of the persons for whom The things for which are two waies to be considered 1. As it is briefly laid downe 2. As it is more largely explicated It is laid downe or propounded in these words that God would open to vs a doore of vtterance and is explicated in these words that follow by the subiect reason and end A doore of vtterance There are diuers doores in the Scripture in the metaphoricall acceptation of the word There is the doore 1. Of admission into the functions of the Church Ioh. 10 1. 2. Of life and the doore of life is the wombe of the mother Iob. 3.10 3. Of protection and so to be without doores and barres is to be without defence and protection Ier. 49.31 4. Of grace and regeneration Ioh. 10.7.9 Psal. 24. vlt. Reuel 3.8 5. Of death and iudgement Iob. 38.17 Act. 5 9. Iam. 5.9 6. Of glory Reuel 21.12 Lastly there is a doore of guifts as of knowledge Reuel 4.1 Prou. 8.33 Of faith Act. 14.27 Of vtterance 1. Cor. 16.9 So heere the doore of vtterance comprehends 5. things 1. Libertie and free passage to preach the Gâ—spell 2. Oportunitie 3. Power of preaching 4. Courage and boldnesse with full vent to rebuke mens sinnes and reueale all Gods counsels without feare of any mans face 5. Successe euen such vtterance as will open a doore into the hearts of the hearers so that to pray for the opening of the doore of vtterance is to pray for libertie oportunitie power courage and successe Vse Is first for ministers and then for the people Ministers may see heere what it is that specially makes a happy Pastor not liuing countenance of great men c. but libertie courage power c. And it greatly taxeth foure sorts of Ministers 1. Dumbe Ministers that vtter nothing 2. Fantasticall Ministers that vtter the falshood of their owne braines that speake their owne dreames and from the vanity of their owne hearts and seeke out for the people only pleasing things dawbing with vntempered morter 3. Idle Ministers that vtter not all Gods counsell for matter or for time speake but seldome to the people preach not in season and out of season 4. Cold Ministers that seeke not the power of preaching striue not to approue themselues in the sight of God and to the conscience of men The people also should make conscience of their dutie they may learne from hence what to pray for and should daily with importunity beseech God to giue this wide doore of vtterance to their Teachers Before I passe from the matter he praies for I must note a doctrine lies secretly lodged within the same we may finde in the end of this verse that the Apostle was in prison and yet he doth not
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
places Thus of the subiect also The degrees of grace in the third estate are 1. vocation 2. faith 3. remission of sinnes 4. sanctification of vocation chap. 3.15 of faith chap. 1.4.23 2.12 of remission of sinnes chap. 1.14 2.13 of sanctification in both parts both mortification chap. 3 5.8 and viuification chap. 2.13 3.10 Thus of the estate of grace The fourth and last estate of man is the estate of glorie which stands of three degrees 1. resurrection 2. the last iudgement and 3. life eternall of resurrection chap. 1.18 of the last iudgement and eternall glorie chap. 3.4 And thus of the first part of the patterne of wholesome words and that is faith now followeth the second and that is loue Loue comprehends all the dutie we owe to God or men as being the bond of perfection which ties together all holy seruices Loue must be considered both in the adiuncts and in the sorts of it The adiuncts are constancie wisdome zeale care to auoide offences and the like of loue in generall chap. 1.4 2.2 3.14 of constancie ch 2.6 of zeale chap. 4.13 of wisdom and care to auoide offences ch 4.5 thus of the adiuncts The sorts of works comprehended vnder loue are two chiefly 1. works of worship 2. works of virtue The workes of worship are either internall onely or externall and internall also The internall are the acknowledging of God the loue of God the feare of God the trust or hope in God and which floweth from thence patience of the acknowledgment of God chap. 1.9 10. of the loue of God chap. 1.8 of the feare of God chap. 3.22 of the hope in God chap. 1.5 of patience chap. 1.11 The workes of worship that are both externall and internall are prayer and thanksgiuing of prayer chap. 4.2 3. of thanksgiuing chap. 3.17 Thus of works of worship Workes of virtue either concerne our selues or others the works that concerne our selues are chiefly two the studie of heauenly things and temperance Temperance concernes chastitie and sobrietie in the vse of all sorts of earthly things of the studie of heauenly things chap. 3.1 2. of chastitie ch 3 5. of sobrietie ch 3.2 Thus of vertue that concernes our selues Works of virtue towards others are chiefly nine Mercie curtesie humilitie meeknesse long-suffering clemencie peaceablenes thankfulnes and iustice of the first eight of these chap. 3.12 to 16. Now Iustice is either publike or priuate publike Iustice is in Magistrates of which chap. 2.5 priuate Iustice is either commutatiue in bargaining or distributiue in giuing that which is right to euery one according to his degree and so distributiue Iustice is either ciuill or oeconomicall Priuate Iustice in ciuill conuersation with men abroad is either to Magistrates of which chap. 2.5 or to all men and so consists of truth and faithfulnes with sinceritie and obseruance oeconomicall Iustice is that which concernes the houshold and so containes the dutie of husbands and wiues children and parents seruants and masters of which chap. 3.18 to the end with the first verse of chap. 4. And thus also of Loue. Thus I haue shewed the excellent compleatnes of this worthy scripture it remaines that I declare some of the reasons that haue emboldned me to make choise of your Honors names for the dedication of my exposition vpon this scripture Three things swaying godly men in like case haue compelled me protection obseruance and thankefulnesse the preaching of this doctrine as by the mercie of God it wrought abundant consolation and comfortable reformation in many hearers so did it seldom rest from the assaults and calumnies which one while prophanenesse another while enuie powred out vpon it great cause there is therefore that it comming out now to a more publike view should seeke shelter and of whom should I seeke it or hope for it sooner then of your Honors who are pleased by your daily countenance to assure me a iust patronage For the second to omit the high reputation which the religious eminencie of both your ancestors hath set your Honors in and the praises of many singular endowments and gifts in which you doe worthily excell there are two things wherein your Honors daily winne a great increase of obseruance the one is pietie towards God the other mercie towards the poore the loynes of the poore daily blesse your Honors and their mouthes daily pray for you your pietie is many wayes exprest to omit my vndoubted proofes of it your Lordship hath much confirmed the perswasion of your religious disposition by your daily and affectionate respect of the word of God and prayer in priuate since the Lord hath made you lesse able to resort more frequently to the publike assemblies And Madam what thanks can we euer sufficiently giue vnto God for that rare and worthy example with which your Ladyship doth comfort and incourage the hearts of many in your care of Gods sabaoths and in your neuer-failing attendance vpon the ordinances of God with the congregation morning and euening not only in your owne person but with your whole familie For the third I doe ingenuouslie professe before God and men that I hold my obligation vnto your Honors in the iust debt of seruice and gratitude to be so great as the labour here imployed is no way answerable to a meete discharge no though it had been taken onely for your Honors vse for to omit the debt which I am in for a great part of my maintenance and that singular incouragement I reape daily in your Honors respect of my ministerie what thanks can euer be sufficient or what seruice can euer be enough for that incomparable benefit which I haue and shall euer esteeme the greatest outward blessing did euer befall me and which Madam by your Honors singular care and furtherance after an admirable manner I obteined I meane the clearing of my reputation from the vniust aspersions of my aduersaries and that by the mouth and pen of the Lords Annointed my most dread Soueraigne whom the God of heauen with all abundance of royall and diuine blessings recompence in all earthly felicitie and eternall glory And the same God of Peace and Father of mercies sanctifie your Honors wholy that your whole spirits and soules and bodies may be preserued blamelesse vnto the comming of our Lord Iesus Christ faithfull is he that hath called you who also will doe it And I doubt not but God that hath inriched your Honors with the true grace that is in Iesus Christ will daily winne vnto you increase of honor from your perseuerance in well-doing so as thanksgiuing for your sakes shall bee abundantly giuen vnto God by many Thus in most humble manner crauing your Honors acceptance and patronage of this worke I end and shall reioyce to remaine Your Honors Chaplaine to be commanded in all seruice NI BYFIELD THE ARGVMENT OF this Epistle to the COLOSSIANS THere are foure principall Parts of this Epistle 1. the Proaeme 2. Doctrine of
Faith 3. Precepts of life 4. the Epilogue or Conclusion The Proaeme is exprest in thâ— first eleuen Verses of the first Chapter The Doctrine of Faith is exprest in the rest of the Verses of the first Chapter and the whole second Chapter The Precepts of life are set downe in the third Chapter and in the beginning of the fourth And the Epilogue is in the rest of the verses of the fourth Chapter The Proaeme containes two things First the Salutation vers 1 2. and secondly a Preface affectionately framed to winne attention and respect wherein he assures them of his singular constancie in remembring them to God both in Thanks-giuing for their worthy Graces and the meanes thereof v. 3.4 5 6 7 8. and in earnest Prayer for their increase and comfortable perseuerance in knowledge and the eminencie of sinceritie in holy life vers 9.10 11. The Doctrine of Faith he expresseth two wayes first by Proposition secondly by Exhortation In the Proposition of Doctrine hee doth with singular force of words and weight of matter set out both the worke of our Redemption v. 12.13.14 and the person of our Redeemer and that first in his relation to God verse 15. then in relation of the World verse 15.16.17 and thirdly in relation to the Church both the whole in generall verse 18.19.20 and the Church of the Colossians in particular vers 21.22 And thus of the Proposition Now his Exhortation followes from the 23. of Chap. 1. to the end of Chap. 2. and therein hee both perswades and disswades hee perswades by many strong and mouing Reasons to an holy endeauour to continue and perseuere with all Christian firmnesse of resolution both in the Faith and Hope was already begotten in them by the Gospell and this is contained in the seauen last Verses of the first Chapter and the seauen first Verses of the second Chapter Hee disswades them from receiuing the corrupt Doctrine of the false Apostles whether it were drawne from Philosophicall Speculations or from the Traditions of men or from the Ceremoniall Law of Moses and hee proceedes in this order first hee layes downe the matter of his Dehortation Chap. 2. vers 8. then secondly hee confirmes it by diuers Reasons from vers 9. to 16. and lastly he concludes and that seuerally as against Mosaicall Rites vers 16.17 against Philosophy vers 18.19 and against Traditions vers 20. and so to the end of that Chapter Thus of the second part Thirdly in giuing Precepts of life the Apostle holds this order first hee giues generall Rules that concerne all as they are Christians then hee giues speciall Rules as they are men of this or that estate of life The generall Rules are contayned in the first seauenteene Verses of the third Chapter and the speciall Rules from the eighteenth Verse of the third Chapter to the second Verse of the fourth The generall Rules hee reduceth into three heads viz. first the Meditation of heauenly things vers 1.2.3.4 secondly the mortification of vices and iniuries vers 5. to the 12. thirdly the exercise of holy Graces a number of which hee reckoneth both in the kindes meanes and ends of them from vers 12. to 18. The particular Rules concerne principally houshould gouernment for hee sets downe the dutie of Wiues vers 18. of Husbands ver 19. of Children vers 20. of Parents v. 21. of Seruants vers 22.23.24.25 and of Maisters Chap. 4. vers 1. The Epilogue or Conclusion contaynes in it both matter of generall Exhortation as also matters of Salutation The generall Exhortation concernes Prayer vers 2.3.4 wise Conuersation vers 5. and godly Communication vers 6. Now after the Apostle hath disburdened himselfe of those generall cares then hee taketh liberty to refresh himselfe and them by remembring certaine that were deare both to him and them And first he makes enterance by a narration of his care to know their estate and to informe them of his To which purpose he sendeth and prayseth Tichicus and Onesimus vers 7.8.9 The Salutations then follow and they are of two sorts for some are signified to them some are required in them Of the first sort he signifies the Salutations of sixe men three of them Iewes and three Gentiles vers 10.11.12.13.14 The Salutations required concerne eyther the Laodiceans vers 15.16 or one of the Colossaean Preachers who is not onely saluted but exhorted vers 17. And then followes the Apostles generall Salutations to all in the last Verse THE PLAINE Logicall Analasis of the first Chapter THis CHAPTER stands of three parts a Proaeme a Proposition of Doctrine an Exhortation to constancy and perseuerance The Proaeme is continued from vers 1. to 12. the Proposition from vers 12. to the 23. the Exhortation from ver 23. to the end The Proaeme is intended to winne attention and affection and stands of two parts the Salutation and the Preface The Salutation is contayned in the two first Verses and the Preface in the third Verse and those that follow to the twelfth In the Salutation three things are to be obserued first the Persons saluting secondly the Persons saluted thirdly the Salutation it selfe The Persons saluting are two the Author of the Epistle and an Euangelist famous in the Churches who is named as one that did approue the Doctrine of the Epistle and commend it to the vse of the Churches The Author is described first by his Name Paul secondly by his Office an Apostle which is amplyfied by the principall efficient IESVS CHRIST and by the impulsiue cause the Will of God The Euangelist is described first by his Name Timotheus secondly by his adiunct Estate a Brother Thus of the Persons saluting The Persons saluted are discribed first by the place of their abode and so they are the Citizens and Inhabitants of Colosse secondly by their spirituall estate which is set out in foure things 1. They are Saints 2. They are faithfull 3. They are Brethren 4. They are in CHRIST The Salutation expresseth what hee accounteth to be the chiefe good on earth and that is Grace and Peace which are amplified by the Causes or Fountaines of them from God our Father and from our Lord IESVS CHRIST Thus of the Salutation In the Preface the Apostle demonstrateth his loue to them by two things which hee constantly did for them hee prayed for them and hee gaue thankes for them and this hee both propounds generally vers 3. and expounds particularly in the Verses following In the generall propounding three things are euidently exprest first what hee did for them hee gaue thankes hee prayed secondly to whom euen to God the Father of our Lord Iesus thirdly how long alwayes that is constantly from day to day Now in the Verses that follow he expounds and opens this first his Thankesgiuing vers 4.5.6.7.8 secondly his Prayer vers 9.10.11 In the Thankesgiuing hee shewes for what hee gaue thankes which hee referres to two heads 1. their Graces 2. secondly the Meanes by
himselfe in his body from the graue but also because by his onely power all his members shall rise at the last day and also because that in the death of all the righteous hee doth still continue to and in the very last gaspe his assistance and holy presence Secondly hee is fittest yea onely fit to be the head of the Church because it hath pleased the Father that in him should all fulnesse onely dwell so that hee is a head in respect of plâ—nitude for the behoofe of the members And thirdly hee is a head in respect of influence for from him onely comes downe to the members all peace with God and all the fruits of that reconciliation for it is hee that made peace by the bloud of his Crosse and that hath estated happinesse vpon all the Saints reconciling them to God I say all the Saints both those that are in heauen already and those that being yet on earth hope for that glory in heauen hereafter And that this is so you are able out of your owne experience to auouch for whereas by nature you were strangers from GOD and the life of God you were very enemies to God and all goodnesse and this alienation and enmitie was apparantly seated in your very mindes through the euill workes of all sorts which abounded in your liues yet you know that CHRIST taking our Nature vpon him and in that nature suffering death for you hath reconciled you to GOD and by thee Gospell a-new created you that he might present you to God as holy and vnblameable and without fault in his sight couering your wants and hiding the euill of your workes through his owne Intercession and allowing you the benefit of the Couenant of Grace through which vprightnesse will be in him accepted in stead of perfection Now what remaines but that seeing wee haue such precious Doctrine you should be exhorted to hold out with all Christian perseuerance setling and establishing your hearts in the beliefe of the truth suffering your selues not to be caryed away with any contrary winde of Doctrine from the confidence of that hope of your reconciliation with GOD which hath beene propounded and wrought in you by the preaching of the Gospell and the rather because vnlesse you doe so perseuere you cannot haue sound comfort in your right to the benefits before named Besides there are many reasons may induce you to the resolutenesse of perseuerance in the Doctrine you haue already beleeued and hoped in First it is the Doctrine which all Godâ— Elect with one consent haue receiued throughout the world and vpon it haue founded their Faith and Hope Secondly the consideration of what yee see in mee may somewhat moue you and that if you eyther consider my Ministery or Sufferings for my Ministery I haue so throughly informed my selfe concerning the Doctrine which Epaphras hath taught you that I see it in all things for the substance of it to be the same which I my selfe haue taught in euery place Now for my Sufferings it is apparant to all sorts of men that I haue endured my part of all kindes of Troubles for the Gospell which I would not haue done if I had not had full assurance of the truth of it neyther doe I repent mee of my afflictions but reioyce in them rather and that for diuers Reasons First because they are the Afflictions of CHRIST that is such as he accounts to be his Secondly because I know that in Gods Decree I haue my part of troubles assigned mee and it is my ioy to thinke that in so good a cause I haue almost fulfilled them Thirdly because these Afflictions extend but to my flesh and outward man And lastly because it is for your good I suffer euen for the confirmation of your Faith and for the good of the whole body of Christ which is the Church Thirdly I haue receiued this Commission concerning the Gospell immediately from GOD himselfe with strict charge that for your good I should pursue the execution of it till not onely Faith and Hope were wrought but till we saw the worke and word of God euen accomplished and fulfilled Fourthly what can there be more excellent and worthy to be beleeued and trusted in then this Gospell of IESVS CHRIST and our reconciliation in him seeing it is that dreadfull Mysterie which worlds of men haue wanted as being hid from whole Ages and Generations hitherto and now by the vnspeakeable mercy of GOD is reuealed by preaching vnto the Saints as a peculiar treasure entrusted to them And fiftly the rather should you hereupon settle considering the admirable subiect of the Gospell for it is the good pleasure of GOD in this rich and glorious Mystery of the Gospell to make knowne to the poore Gentiles Christ Iesus himselfe and that by giuing him therein to dwell in your hearts by Faith and as your assured and onely hope of immortall glory Sixtly neyther should you euer cast away the confidence of your assurance and hope or grow weary herein seeing it is the drift and end of all our preaching wherein wee eyther admonish or instruct you leading you through all sorts of wisedome in the word of GOD. I say the end of all is to present you at the length perfect and compleate euery one of you in CHRIST IESVS in some acceptable measure of Sinceritie and Knowledge in him And seauenthly being incouraged with that successe which the LORD hath giuen to my ministery I will labour as I haue laboured and still striue with all possible diligence and endeauour in this glorious worke hoping that this also may proue a motiue among the rest to perswade with you to keepe Faith and Hope to the end with all Constancie and holy Perseuerance CERTAINE OF THE Chiefest things obserued in the Notes vpon this first CHAPTER WHat rules wee must obserue in alledging the examples of godly men sinning fol. 4 The assurance of a lawfull Calling serues for many vses fol. 5 Gods Children called Saints in this life in foure respects fol. 7 Comforts for the despised Saints with answere of some Obiections fol. 7.8 How Saints may be knowne 9 Christian faithfulnesse is to be shewed in fiue things in spirituall things and in three things in temporall things 10.11 Idlenesse in Professors taxed 11 Seuerall Vses arising out of the consideration of this that wee are Brethren 13 How wee may get into Christ and how we may know whether we be in Christ. 13.14 Spirituall things are the best things for nine reasons 15 The Motiue and the manner of Thankesgiuing to God 20 Foure Rules of tryall in our Thankegiuing to God for others 21 A Childe of God neuer giues thankes but he hath cause to pray and contrariwise 21 Foure sorts of prayers for others 21. 68 Fiue reasons to warrant praying euery day 22 The Sorts Obiects Parts Degrees Benefits Le ts Signes of Faith with the misery of the want
to labour for spirituall strength in Grace and to search so carefully into the euidence of Faith for what wee haue and Hope for what wee want as neuer to giue ouer to examine our selues by the signes and promises of Gods Loue till our hearts were setled and stablished in Grace Lastly Gods Children should solace themselues in the feeling and experimentall knowledge of Gods grace so as their hearts should neuer carry them away to make them account the Consolations of God small or to despise the Grace giuen them but rather in the middest of all combats with temptations within or afflictions without to support their Soules with that gratious Promise My Grace shall be sufficient for you and my Power made knowne in your weakenesse Peace The second thing here wished for and to be desired of all that loue their owne good is Peace that is tranquilitie of heart with other spirituall blessings accompanying it with outward things also so farre as they may further our happinesse but the Scripture layes a restraint vpon the getting of this peace and giues rules for the vse of it For if euer wee would haue Peace wee must first be righteous persons that is men that are broken in heart for our sinnes humbled at Gods feete for forgiuenesse and such as hang vpon the Word of GOD to receiue the certaine meanes of our soules reconciliation and the righteousnesse of CHRIST imputed vnto vs such as to whom there is a way and their path is holy But on the otherside vnto the wicked is no peace and they are taken by the Prophet for wicked men that are neuer humbled in the duties of Mortification for sinne that in the hardnesse of their hearts frustrate the power of Gods Ordinances so as they cannot worke vpon them these haue no peace neyther with GOD Angels Men the Creatures or their owne Consciences Againe hast thou gotten peace and tranquilitie of heart euen rest and ease from CHRIST then let this peace preserue thy heart and minde and let it rule Be carefull to reiect all matters in thoughts or opinions in affections or desires in words or actions that might any way interrupt thy peace but by all meanes nourish it delight in it and let it guide to all holy meditations and affections and gainefull practises and endeauours Let the peace of thy heart and Gods spirituall blessing be a rule for all thy actions And lastly with all good Conscience and holy conuersation hold out that when Christ shall come eyther by particular Iudgement to thee in death or by generall Iudgement to the whole world in the last day thou maist be found of him in peace so shall Christ be vnto thee a Prince of Peace and guide thy feete for euer into the way of peace And thus farre of the good things hee wisheth vnto them now follow the efficient causes viz from God the Father and our Lord Iesus Christ. Diuers things may be here obserued First a proofe of the Trinitie or at the least a plaine proofe of two persons the Father and the Sonne vnited in one essence Secondly GOD is here plainely affirmed to be a Father and that hee is in diuers respects first to all by Creation secondly to all the faithfull by Adoption thirdly to Christ by the grace of Vnion as man and a naturall Father as God Thirdly here wee may obserue that grace and blessings must not be looked vpon without some honourable meditation of God and Christ the giuers Fourthly seeing beleeuers haue a God a Father a Christ a Sauiour a Lord they are sure to be in a happy case and may haue what is needfull if they will seeke for it Fiftly wee may obserue we can haue no comfort in the enioying or hope of any fauour or blessing spirituall or temporall vnlesse first God be our Father secondly wee be in Christ. Lastly if GOD be a Father and CHRIST a Lord it stands vs vpon to looke to it that wee performe both honour and seruice And thus of the Salutation The Preface followeth Verse 3. Wee giue thankes to God euen the Father of our Lord Iesus Christ alwayes praying for you THE Salutation hath beene handled already the Preface followeth and is contayned in this Verse and those that follow to the 12. Verse in which the end and drift of the Apostle is to winne affection to the Doctrine afterwards to be propounded and this hee doth by shewing his exceeding great loue to them which he demonstrates by two things which he did for them viz. he both gaue thankes vnto God in their behalfe and also made many a prayer for them which spirituall duties are better kindnesses and signes of true affection and respect then all ciuill curtesies or outward complements are or can be These things in the Preface are first generally set downe in this Verse and then particularly enlarged in the Verses afterwards first the Thankesgiuing from ver 4. to the 9. secondly Prayer v. 9.10.11 In this Verse hee doth two things first hee giues thankes secondly he prayes In the Thankesgiuing consider first what hee doth in these words Wee giue thankes secondly to whom he doth it in these words To God euen the Father of our Lord Iesus Christ. Thus farre of the order of the words The Doctrines follow which must be considered generally from the whole Verse and specially from the seuerall words The first generall Doctrine is this that it is not enough to salute others kindely but we must doe and performe the sound duties of loue this is from the coherence and condemnes the sinfull barrennesse of many that know a necessitie of no duties of loue vnlesse it be to salute curteously Secondly wee see heare that Tyrants may take away the benefit of hearing reading conference and such like but they cannot hinder vs of praying PAVL can pray and giue thankes in prison for himselfe and others as well as euer before Let wicked men doe their worst Gods Children will still pray vnto God And looke how many promises are made in Scripture to the prayers of the Saints so many consolations are inuiolably preserued vnto them against the rage of whatsoeuer extremitie wicked men can cast vpon them this is a singular comfort Wee Doct. Miserie breedeth vnitie The Apostle that in more prosperous times iarred with Peter and Barnabas can now hold peace and firme vnitie with meaner men and therefore hee saith Wee not I. And thus wee see it was in the times of persecution in Queene Maries dayes the Bishops and Pastors that could not agree when they were in their Seates and Pulpits willingly seeke agreement when they are in prison and must come to the Stake And so it many times fals out in common Iudgements as the sword and pestilence in such times the words of the Prophet are fulfilled Like People like Priests like Seruant like Master like Buyer like Seller like Borrower like Lender like Giuer like
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
to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victory it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed Affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by Hope Secondly Faith and Hope are two distinct things Faith beleeues the Promise to be true with particular application of the Promise to ones selfe and Hope waites for the accomplishment of it Faith vsually is imployed about reconciliation and a godly life Hope for the most part is taken vp with the retyred and affectionate contemplation of the glory of Heauen the comming of Christ the resurrection of the body and temporall blessings and deliuerance as they are shadowes and types of the last and great saluation Thirdly Hope is no more naturall then Faith and Loue the carnall man is without Hope in the world not that wicked men are cleane without all profession of Hope for few men are so vile but they professe and stoutly auouch their hope in God but this Hope is vaine emptie without euidence or promise such as can neuer profit them and therefore in the eight of Iob hee saith that the Hypocrites Hope shall perish his confidence also shall be cut off and his trust shall be as the house of a Spider It is to be obserued that hee cals wicked men euen all carnall and vnconuerted people Hypocrites and that fitly for euery Sinner is an Hypocrite in some degree and if there were nothing else to proue it their very Hope and wilfull Confidence in the mercies of God without all warrant from the Word or testimonie of Gods Spirit or their owne Conscience would vndoubtedly proue it and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe The silly Spider with many dayes labour weaues her selfe a Webbe in appearance able euery way abundantly to couer her and fit her turne but at the end of the weeke the Maid with a Besome sweepes all downe This poysonfull Spider is euery vnregenerate man or woman this Webbe is their Hope in the framing of which they daily busie themselues and in the couerture of which they vainely repose themselues but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death the whole building of these imaginarie hopes come sodainely and totally downe In the 11. of Iob and the 20. verse it is said The eyes of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of minde In which words the holy Ghost shewes that the time shall come when those vaine hopes shall be driuen out of the soules of the wicked and in stead thereof they shall be filled eyther with desperate sorrowes on earth or with eternall sorrowes in hell What hope hath the hypocrite when hee hath heaped vp riches if God take away his soule Iob 27.8 Noting that if carnall men againe called Hypocrites will not forgoe their fond presumptions while they liue yet by too late experience they shall finde them vaine when Death comes Obiect But then they meane to pray God to forgiue them and hope by their repentance then to finde mercy for their soules Sol. In the 9. verse it is answered thus Will God heare his cry when trouble comes vpon him Quest. But will not God heare mens prayers in the troublesome time of death Ans. Not the prayers at that time made by such men for they are Hypocrites hauing vpon them but the names of God and godlinesse and will neuer in sinceritie pray vnto God at all times neyther in their death doe they pray vnto God because they delight in the Almightie and therefore he shewes Verse 10. that seeing they delight not in God and godlinesse and will not pray at all times that is as well in health as sicknesse in prosperitie as in aduersitie while they might yet sinne as well as when they can sinne no longer therefore their hope of mercy in death shall faile them Quest. But if true Hope be not naturall what is the difference betweene the Hope of the faithfull and this common Hope that so ordinarily goeth vp and downe the world vnder the colours of it or how may wee try our selues whether we haue a right Hope or no Ans. The true Hope is described in seuerall Scriptures by diuers properties which are no where to be found in carnall men First the true Hope layes fast hold vpon the merits of Iesus Christ onely and striues constantly to be established and assured But the common Hope is neuer emptied of carnall confidence and presumption that God loues them for some good things or parts that are in them neyther doth it brooke assurance for with one breath carnall people are absurdly confident of Gods mercy and encounter the Doctrine of infallible assurance Secondly true Hope makes a man more humble but the common Hope makes men more wilfull and obstinate against God and his Ordinances Thirdly true Hope makes a man chearefull vnder all sorts of Crosses by vertue of the very reasons grounded vpon Hope but the common Hope of it selfe will not yeeld a mans heart support against any Crosse. Fourthly the faithfull man can suffer for his Hope but a wicked man can shew no chaine vnlesse it be for his sinne Fiftly true Hope rests vpon Gods promise though neuer so vnlikely to be performed by outward and ordinarie meanes but wicked men with their common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes but without meanes they are without Hope Sixtly true Hope will acknowledge as well as know but the common Hope cannot abide profession of Religion it is enough there be a good heart to God Seauenthly true Hope is industrious in the vse of all meanes to come to the end hoped but the common Hope is singularly sloathfull it boasts of a sufficiencie of knowledge and yet neglects the sincere vse of all Gods Ordinances it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne nor one houre truely spent in mortification but trust thou in the Lord and doe good Lastly the true Hope seekes Gods presence and striues in sence to draw neare to God but the common Hope is then at best rest when the heart is furthest off from the care desire or sence of Gods presence eyther in Gods house or abroad The fourth thing that I obserue from the Coherence concerning Hope is the worth of the Grace It is one of the three golden abiliments to adorne a
here a great Apostle imploying himselfe about such worke yea thou dost benefit the body by keeping an holy order in thine owne worke walking in offensiuely If one stone flye out of the building it may breede great annoyance to the whole Thirdly this should teach vs to auoid what lets our desires or abilities to serue the Brethren by loue and what may wrong the body Take heede of worldlinesse euen these carking cares or plodding thoughts about earthly things vse the world but serue it not take heede of irreligiousnesse or the common prophanesse of the world take heed of rash censuring and the customary libertie of speech to iudge and master-like to taxe the actions of others lastly take heede of presumptuous and scandalous courses of life And here also may be gathered a comfort to afflicted consciences that are distressed because they finde not what they would in themselues they must know that our great way of tryall of sinceritie is by the constant vprightnesse of their harts in the desires of good to the Church and people of God And therefore though they cannot speake so much good of themselues as were meete yet it is a great grace of God that they haue inflamed affections to wish all spirituall prosperitie to Gods people and to blesse them in the Name of the Lord. For this cause Doct. When we see the Word of God beginning to worke effectually in any people and that they waxe fruitfull it is the dutie of all that loue Sion to bestirre themselues and cry mightily to God with vncessant prayers for them If it be asked what wee should pray for or wish vnto them I answere wee should pray first that God would restraine the Diuell and all wicked men that profession be not dishonoured in the birth of it by scandalous persons for it is one of the first practises of the Diuell to thrust vp wicked men into profession that so the glory of sinceritie might be darkened Secondly that the word might haue free passage without interruption or hurtfull opposition Seldome doth powerfull preaching make a diuision in the heape but the Diuell and diuellish men striue to wring the Fanne out of Christs hand that the winnowing may cease The Doctrine that separates the precious from the vile and without respect of persons yeelds comfort to the gracious and terrours as the onely present portion of the prophane is exceedingly opposed of the world Thirdly that they may grow in grace But to omit other things the Apostle here shewes by his owne example that wee should pray first that they may truely know the will of God in Christ secondly that they be discreete and wise in carriage as well as in vnderstanding thirdly that they may walke worthy of the Lord c. fourthly that they may increase in knowledge fiftly that they might perseuer being strengthened with Gods might lastly that they may lead a patient and ioyfull life And wee should be thus carefull of the good of others both because God requires it and the Saints haue practised it and besides if thou haue any grace thou standest or fallest with others in respect of the credit of profession Since the day that wee heard of it wee cease not to pray for you First from the coherence of these words with the words following wee may note the great efficacie of Prayer how mightily it preuayles with God it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auayleth much both for helping of the body and healing of the soule If two sound-hearted men agree in earth in a suite to God the Father in heauen they preuaile with incredible successe they get what they would haue And that wee may be incouraged to Prayer there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer First Gods Commandement certainely God will not require prayer but that hee meanes to heare it Secondly The Nature of God he is a Father and hath the compassions of a Father Though Abraham would not know his seede if they had suites to him and Iacob be ignorant of his posteritie yet God will heare and redeeme Though a mother should forget her motherly compassions yet God will not forget his and therefore if earthly Fathers that haue a great deale of ill nature in them can giue good gifts to their children and that because their children aske them how much more shall God our Father who is perfectly compassionate giue good things yea the best things yea the very fountaine of all good his holy Spirit if we aske him Thirdly the manner of Gods presence of grace when wee haue any suites hee is not farre off or hard to come to as earthly Princes are and great men in the world many times but hee is neare to all that call vpon him in truth yea for more assurance of this that hee is ready to receiue petitions it is said His eares are open to the cry of the righteous he is so farre from being absent that there is not so much as any little impediment in his eare God is euer ready to heare if our harts were ready to pray Fourthly The property of Gods liberalitie he holds it a great blemish and dishonour to his bounty eyther to deny when hee is asked or to reproach when hee hath giuen eyther to except against the person or to sticke at the greatnesse of the gift Fiftly the assistance of the spirit of Adoption The Spirit helpes our infirmities though wee know not how to pray as wee ought yet that shall not let audience for The Spirit it selfe will make request for vs euen in the sighes which cannot be expressed Sixtly The merits of Christ and his intercession hee hath prayed for vs so as what we aske the Father in his Name hee will grant it Seauenthly The hate God beares to the enemies of his people Gods Seruants shall speede in their suiâ—es euen because of them that rise vp against them Lastly our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestors the posteritie speedes the better for their sakes yea without question we speede the better in England because we are the seede or Successors of the Martyrs Obiect But I haue prayed for my selfe and others and yet â—inde not successe Sol. First if thou speede not it is eyther because thou art not a righteous person or thou art disordered in thy carriage in the familie or thou didst not continue in prayer or thou dost aske amisse Quest. But how may I know whether I did aske amisse Ans. Thou didst aske amisse first if thou didst pray and doubt Secondly if thou didst make prayers thy refuge but not thy recompence when thou camest to pray thou consideredst what thou didst want for thy selfe not what thou shouldest render to God
our soules haue peace we must seeke the rest of our hearts in Gods fauour in Christ for hee is the Prince of Peace 3. The loue of Gods Law for great peace and rest haue they that loue Gods Law yea it is added and nothing shall offend them 4. Diligence and constancy in the vse of Gods ordinances it is a secret ioy to the heart of euery one that is a friend to the Bridegroome to heare the Bridegroomes voyce and to be much in prayers is a way to be much in ioy 5. Meekenesse while angry and wrathfull persons fret themselues to their owne singular euill meeke men shall delight themselues in abundance of peace 6. Iust dealing in all businesses with all men for the worke of righteousnesse is peace and the effect of righteousnesse is quietnesse and assurance for euer Lastly would wee attaine that peace and pleasing contentment that passeth all the vnderstanding of the carnall man we must take heede of worldly cares In nothing be carefull Obiect But wee haue so many crosses how can wee but care Sol. Let your request be knowne to God Obiect Wee haue prayed and are not rid out of them Sol. Adde supplication to your prayers Obiect We haue prayed and that earnestly and daily and with much importunitie and yet are disquieted still Sol. Be thankefull for the mercies thou hast vnthankefulnesse hinders the restfull successe of prayer Fruitfull in all good workes The Sonne of man is ascended and hath giuen authority and gifts vnto men and vnto euery Seruant his worke hee cals for obedience and detests sleeping and requires all watchfulnesse to the speeding of all his workes and what hee saith to one hee saith to all Watch This is shewed vnto all that turne vnto God that they must doe workes meete for repentance considering the season that it is now high time to awake out of sleepe the night is farre spent and the day at hand and therefore wee should arme and addresse our selues to cast away the workes of darknesse and to labour in the light Good workes are the best apparrell of Christians professing godlinesse and their most durable riches and treasures To this end hath the light of the gracious and sauing Doctrine of God shined that men might be familiarly instructed to conceiue the necessitie of doing all the workes both of pietie righteousnesse and sobrietie Yea to this end did Christ giue himselfe for vs and redeeme vs at so high a rate that hee might purifie a peculiar people to himselfe zealous of good workes Wee are the workemanship of God created in Christ Iesus vnto good workes which God hath ordayned that we should walke in them and it shall be to vs according to our workes and therefore it should be our Wisedome to shew by good conuersation our workes and our Loue to prouoke others vnto good workes Concerning good Workes I propound three things 1 What workes are not good workes 2 What rules must be obserued to make our workes good workes 3 What workes are good in particular For the first the workes that are done to be seene of men are not good works The workes of persecutors are all nought all workes are nought that haue not repentance going before for good workes are the workes of the penitent all the workes that are done too late are thrust out of the Catalogue of good workes as to cry to God after a man hath stood out all the opportunities and seasons of grace It is a signe mens workes are not good when they hate the light and cannot abide to be reproued And of the like nature are those workes that are guided after the example of the multitude of which men say they doe as the most doe Lastly doth not the world hate them then suspect thy workes For the second that wee may haue comfort that God will account our workes good workes 1. They must be warranted by the word of God if wee doe truth wee must goe to the light that our deedes may be manifest that they are wrought in God 2. Our persons must be made good by Iustification we must be created in Christ Iesus Would wee worke the workes of God we must beleeue in him that God hath sent 3. Our workes must be finished 4. By mortification wee must purge ourselues that we may be meeâ—e for the Masters vse and prepared for euery worke wee would haue accepted as good Lastly the ends must be good and the ends of all good workes are 1. The glory of God 2. The discharge of our obedience 3. The edification of our neighbours 4. The testification of our Faith and Thankefulnesse 5. The escaping of the punishment of sinne and the destruction of the wicked 6. The answering of our high calling in Iesus Christ 7. The obtayning of the glory of Heauen For the third in our conuersation with men there are diuers kindes of good workes some spirituall some corporall they are good workes to instruct admonish incourage reproue and pray for others to pull an infant or weake man out of a flaming fire is a good worke and such is it to recouer a sinner by admonition counsell c. It is a good worke to couer infirmities yea a multitude of them and to forgiue trespasses and to ouercome euill with goodnes so also they are good workes to grieue with them that grieue in giuing honour to goe one before another to lift vp the iust praises of others to lend to the needy and to giue liberally and chearefully towards the relieuing of the necessities of the poore especially them of the houshold of Faith To conclude from the manner of phrase bearing fruit in euery good worke these things may be obserued First that good workes are fruits for they are such things as shew our Faith proue our planting and yeeld vs comfort in Gods acceptation of them Secondly that a religious minde will labour to get fruit of euery sort hee will not know a good worke but hee will desire to carry some fruit of it Thirdly a Christian man carries his fruit both because hee carries the blessing of his well-doing and because he is neuer without some fruit as also he shall be sure his workes will goe with him when all things else shall leaue him Thus farre of the eminencie of Christians in holy conuersation Increasing in the knowledge of God Whereas a Question might be asked what should wee doe that wee might attaine to the holinesse of life before described These words containe an answere to it that they must increase in the knowledge of God The words in themselues stand of three parts First the Grace Knowledge Secondly the Measure of it increase Thirdly the Obiect of God Of the Grace it selfe I haue intreated before onely from the repetition
man iustified and sanctified thou must know that thy name is written in the Booke of life which cannot be without Faith In particular there are many things which haue a sure promise of ioy and comfort annexed to them First thou must lay the foundation of all eternall ioyes in godly sorrow for thy sinnes Iohn 16.20 Mat. 5.4 Psal. 126.5.6 Secondly thou must hang vpon the breasts of the Church viz. the Word and Sacraments continually with trembling and tender affection wayting vpon the word of God the Law must be in thy heart thou must buy thy libertie herein at the highest value Esay 66.2.5.11 and 51.7 Mat. 13.44 Thirdly in thy carriage thou must be a counsellor of peace Prou. 12.20 and liue in peace as neare as may be 2 Cor. 13.11 Fourthly take heede thou be not insnared with grosse sinne Prou. 29.6 Fiftly wouldest thou reape ioy sow good seede to be much in well-doing procures as a blessing a secret and sweet gladnesse vpon the heart of man a barren life is an vncomfortable life Many would reape that will not be at the payne to sow Iohn 4.36 Gal. 6.7.8 Hee that vseth his Talents to aduantage enters into his Masters ioy a ioy liker the ioy of God then man meeter for the Master then for the Seruant yet such a Master we serue as will crowne vs with this ioy Mat. 15.21 Sixtly be constant beare fruit and get the knowledge of the loue of Christ and abide in it Iohn 15.10 Lastly in the 2 Thes. 5.16 to 24. there are seauen things required in our practise if wee would alwayes reioyce 1. We must pray alwayes if wee be much in prayer wee shall be much in ioy 2. Wee must in all things giue thankes a heart kept tender with the sence of Gods mercies is easily inflamed with ioyes in the holy Ghost 3. We must take heede of quenching the Spirit when a man puts out the holy motions of the Spirit hee quencheth his owne ioyes 4. We must by all meanes preserue an honourable respect of the word publikely preached despise not prophecying 5. And whereas there be some things wee heare doe specially affect vs and concerne vs we must be carefull with all heedfulnesse to keepe those things whatsoeuer we forget try all things but keepe that which is good 6. In our practise wee must not onely auoyd euill but all appearance of euill else if wee disquiet others with griefe or offence of our carriage it will be iust with God we should finde little rest or contentment in our selues Lastly wee must endeauour to be sanctified throughout inwardly and outwardly in soule body and spirit hauing respect of all Gods Commandements and retayning the loue of no sinne so shall we reape the blessing of all righteousnesse and procure to our hearts the ioyes that are euerlasting Hitherto of the Preface Verse 12. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light HItherto of the Ezordium of this Epistle as it contayned both the Salutation and Preface The second part both of the Chapter and Epistle followeth and is contayned in the 12. Verse and the rest to the 23. And it hath in it the proposition of Doctrine This Doctrine propounded stands of two parts for it concerneth eyther the worke of Redemption or the person of the Redeemer The worke of Redemption is considered of in the 12.13 and 14. Verses the person of the Redeemer is entreated of from Verse the 15. to the 23. The worke of Redemption is two wayes considered of first more generally in the 12. Verse secondly more particularly Vers. 13.14 In the worke of our Redemption as it is propounded in this Verse three things are to be obserued 1. The efficient cause God the Father 2. The subiect persons redeemed vs. 3. The Redemption it selfe as it is eyther in the inchoation and first application of it on earth and so it lyeth in making vs fit or in the confirmation of it what it shall be in the end and so it is praysed first by the manner of tenure inherit secondly by the adiunct companie Saints thirdly by the perfection of it in light Giuing thankes The blessings of God vpon euery true Christian are such as they require continuall thankefulnesse to God for them such I say for the worth of them for number for freenesse of gift for continuance and as they are compared with what God bestowes vpon others in the world To the Father A sanctified heart that hath sence of grace so sees God the first cause of all blessings through the second and next causes that it maketh God the principall obiect both of prayer and prayses it is a great sinne not to acknowledge the instrument by which wee receiue any good but it is a great impietie not to giue that which is due to the principall Efficient The Father Father is a tearme of relation and is giuen sometimes to the whole Trinitie sometimes to Christ sometimes to the first Person in Trinitie so commonly and so here God may be said to be a Father in this place two wayes first in respect of Christ secondly in respect of the Christian. 1. In respect of Christ God is a Father both by Nature and by personall Vnion and in this sence two Questions may be moued Quest. 1. Whether prayer is to be made to the whole Trinitie or but to one person Ans. It is to be made to the whole Trinitie Acts 7.59 1 Thes. 3.2 2 Cor. 13.13 Obiect But prayer is here made to one person Sol. Though but one person be named yet the rest are included for the Persons may be distinguished but seuered or diuided they may not be Quest. 2. Is the Father a Redeemer in that Redemption is here giuen to him Ans. The actions of God are two-fold some are inward as to beget to proceede c. Some are outward as to create redeeme c. Now the outward actions are common to all the three Persons they are distinguished onely in the manner of doing the Father beginnes the Sonne executes the holy Ghost finisheth as in the workes of Redemption the Father redeemes vs in that hee beginnes it by deuising this course and willing it from eternitie by calling sanctifying sending and accepting of CHRIST in time the Sonne redeemes vs by taking our nature and in obeying the Law and suffering death euen the death of the Crosse for vs the holy Ghost redeemes vs by applying the merits and benefits of CHRIST to euery Beleeuer 2. In respect of the Christian God is a Father and the meditation hereof should serue for a three-fold Vse 1. For Tryall 2. For Instruction 3. For Consolation For Tryall for it stands vs much vpon to be assured of this that God is our Father in Christ by Adoption for this is the foundation of true hope for what wee want and of true
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
with discontentment or the like For when the Apostle willes men to pray alwayes he meanes not that they should doe nothing but pray But he would haue them to keepe a set course of praying euery day and besides to watch to all the extraordinary occasions or opportunities of prayer which being done a Christian may be truely sayd to pray continually though otherwise he follow his calling diligently The like I say of sorrowing alwayes But that I may expresse my meaning distinctly I thinke till thou canst attaine the former things thou must obserue these rules First thou must lay aside thy recreations and carnall reioicings for this the Apostle Iames imports when he sayth Let your laughter be turned into heauinesse and your ioy into mourning Secondly thou must begge sorrow at Gods hand euery day constantly in the times set apart for prayer till the Lord giue thee rest to thy soule by granting the things before mentioned Thirdly thou must not neglect the times of speciall fasting and humiliation if the Lord call thereunto Lastly thou must vse speciall sobrietie in the restraint of thy liberty in earthly things and be watchfull to make vse of all opportunities of softning thy hart These things being obserued thou mayst seeme vnto men not to sorrow and mayst follow thy calling seriously and yet be truely sayd to sorrow alwayes Thus of the second reason why the Apostle exhorts still to mortification Thirdly the dearest and humblest seruants of God may be called vpon to mortifie their members that are on earth though they haue truly and soundly repented of sinne before by reason of the euils of euery day with daily and a fresh euen after calling breake out in their hearâ—s and liues and for which they must still renew their repentance For their first repentance onely deliuers them from sinnes past they must renew their mortification as their corruptions are renewed Members It is certaine by members on earth the Apostle meanes sinne and that fitlie For first actuall sinnes in relation to originall sinne are as so many members that grow from it Secondly by a Metonimie of the subiect sinne may be called our members because it is brought into action by the helpe and seruice of our members Thirdly if the Apostle had spoken to wicked men hee might well haue called sin their members because they loue sinne as they loue their members and therefore to take away their sinne is to pull out their eies or to cut of their hand or feete as our Sauiour shewes Fourthly sinnes in the Colossians and so in all the faithfull may bee heere called members comparatiuely with the bodie of sinne mentioned Col. 2.12 as if the Apostle should say the body of sinne is already cast off and destroyed in you by your former repentance but yet there remaines some limmes of sinne some members of it these resist and in this sence we may heere note a liuely difference betweene sinne in wicked men and sinne in godly men For in wicked men there is the whole body of sinnes that is all their sinne vnremitted and vnrepented But in godly men the body of sinne euen the greater number of their sinnes they haue abandoned onely some few members of their sins remaine which euery day molest them But before I passe from these words two things are further to be noted First that he saith your members Secondly he addeth which are on earth Your the Apostle sayth well your members for indeed properlie our sins are our owne and nothing else Which are on earth they are also well sayd to be on earth because they are signes of the earthly man and because they tend onely to earthly pleasures and contentments and because men with these vnrepented of are not admitted into Heauen Thus of the generall proposition Now followes the catalogue of sinnes to be mortified before I enter vpon the particular consideration of them something may be learned from the Apostles order First he teacheth men to reforme their owne personall vices then orders them for mortifications of iniuries to other men sure it is that euery filthy person will bee an iniurious person and till men repent of their lusts and other such like personall corruptions they will neuer cease to be iniurious to other men And ordinarily men that are notable for malice or blasphemy that is cursed speaking and such like sinnes as the Apostle after names they are exceeding vitious persons otherwayes Instance but in such as reproach Gods seruants marke it both in citie and country who are they that raise and vent all slanders and strange reports concerning such as preach or professe the Gospell of Iesus Christ in the truth and sincerity of it I say marke them particularly for my owne part in my little obseruation I haue found them alwayes either to bee papists or superstitious persons or drunkards or notable whore-masters and filthy persons or people guilty of other notable crimes indeed sometimes their abhominations are not so commonly and publikely discoursed of because either they are men of greater place or else their vices are more couered ouer and gilded with cunning pretences yet seldome fals it out but their wickednesse is commonly knowen and many times Gods children that are vniustly touched could vpon sufficient grounds detect strange abhominations in their aduersaries and this was vnto Dauid vsually a strong argument of comfort that his aduersaries were men whom he knew to be workers of iniquity And thus much from the order of these catalogues The sinnes heere reckoned vp are sinnes either against the seuenth commandement Viz. fornication vncleanenesse inordinate affections or against the tenth commandement euill concupiscence or against the first commandement couetousnesse which is idolatry First of the sinnes against the seuenth commandement I might heere obserue in that they are placed in the first place that God would haue Christians to be especially carefull to preserue their chastitie For this is one thing principall in the will of God concerning our sanctification that we should abstaine from fornications and that euery one should know how to possesse his vessell in holinesse and honour And to this end hath the Lord giuen vs so many precious promises that we might resolue to cleanse our selues from all filthinesse both of flesh and spirit now in the handling of these sinnes against the seuenth commandement heere mentioned I will keep this order First I will particularly entreat of the nature and effects of each of these three sinnes and generally make vse of all together and therein shew the remedies against all sins of vncleanenes Fornication There is fornication in title onely as when victualers were called by the name of Harlots Secondly there is a metaphoricall kinde of fornication or allegoricall So wicked men are sayd to bee bastards and the Iewes were borne of fornication Thirdly there is spirituall fornication and so idolatry is fornication and so vsually tearmed both by
manner followes Put on viz as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so many be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renewed estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be heere noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne as well with clothes on his backe as with grace in his heart 2 How should the hearts of many smite them to thinke of it how they neglect this clothing of their soules with graces They euery day remember to put on apparrell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of cloathing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not wel fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowellâ— of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another which should teach vs to obserue and discerne the defects of our hearts heerein and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them 2 We may note heere that mercy is as it were the dore of vertue It stands heere in the forefront and leades in and out all the rest it lets in humility meekenesse patience c. Now in these words themselues I obserue 3. things 1 That mercy is of more sorts then one therefore hee saith mercies one mercy will nor serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needs many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects eyther the ignorance or other distresses of other men The mercy to the ignorant is eyther instruction in the things they should know or councell in the things they should doe Now his other distresses arise either from his actions or from his passions his actions are eyther against thee and so thy mercie is to forgiue or against others and so thy mercy is to admonish or correct Thy mercie towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2 Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercie will bee no better accepted with God then seldome praier we are bound to watch to the opportunity of mercy and we shall reape not only according to the matter but according to the measure of mercy 3 It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1 That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2 That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale 3 That there should be a Sympathy and fellow-feeling in the distresses of others These bowells were in Christ in Moses and Paul 4 That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy such as these God hath commanded it They are our owne flesh that need our mercy Our heauenly Father is mercifull yea his mercy is aboue all his workes yea he is Father of all mercies Mercy will proue that wee are righteous and blessed and that the loue of God is in vs and that our profession of religion is sincere and that our knowledge is from aboue and that we are true neighbors the right Samaritans God wonderfully accepts of mercy aboue many other thing and accounts what is that way done to be done as it were to himselfe Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our
this is to bee shodde with the preparation of the Gospell of peace Secondly that all be done in the name that is by the authority of Christ and his warrant in his word not in the name of Moses for Ceremonie or in the name of Angels or Saints for intercession nay in all wee doe our conscience should be tied onely properly by the command of Christ not because such great men would haue it so or I did it to please my parents or kindred c for then thou dost it in the name of men and not of Christ. Thirdly that all be done with inuocation or calling vpon God in the name of Christ all should be consecrate and begunne with praier Fourthly and principally that all bee done to the glorie of God in Christ this should be the scope of all our actions all should breath and sauour of Christ. In word d God requires to be glorified by the very words of Christians and contrariwise holds himselfe many times dishonoured by their words he that keepeth his tongue keepeth his life the honour and dishonour of the tongue is largely explicated Iam. 3. but the vse is for instruction to teach vs 1. to take heed of dishonouring Christ by our words but in speciall we should take heed of words of disgrace and slander to the members of Christ of vaine words that boulster men vp in presumption against repentance and faith in Christ of passionate and bitter words of words of deceit of the words that come from or tend to the strange woman filthy words yea take heed of high words for high talke or the lippes of excellency becomes not a foole for euill wordes greatly prouoke God and call for stripes bring many a crosse vpon a man and are snares to mens soules Secondly it should teach vs to indeuour to bring glory to God by our words to this end we should for matter learne to speake the words of clemency words of wisedome words of sobriety and truth words of righteousnesse wholesom words words of eternall life and to this end we should obserue diuers rules 1 That our words be not many for in a multitude of words cannot but be sinne we are not able to weld aright many words 2 That wee know and not forget Gods tenne words the ignorance of Gods tenne lawes causeth that men know not how they offend in their tongues but in the tenne words of God is an absolute patern of all vprightnesse both of heart speech and life 3 That we be much and often in taking vnto vs the words of confession and praier our speech is purified and God much glorified by often confession and prayer this is to speake a pure language 4 Our eare must seeke learning we must be swift to heare and slow to speake and bee contented to bee taught as well how to speake as how to liue Lastly we must tame our tongues make conscience of mortification for our sinnes in word as well as for euill deed set a watch before the doore of our lippes and pray God to open them Or deedes d God will haue deeds as well as words our hands must bee bound to good behauiour and that our labours and workes may be done to Gods glory they must be done 1. with prayer Psalm 9. last 2. with warrant from the word 3. with faith in Gods promise for the successe For whatsoeuer is not of Faith is sinne 4. With perseuerance they are not good works till they be finished and accomplished Whatsoeuer this worde is a note eyther of vniuersality or perfection Of perfection I say in this sence Whatsoeuer ye doe or settle about doe it all that is let it be compleat and perfectly done but I take it heere as a note of vniuersality d We are bound to glorifie God not onely in word and deed but in al our words and all our deeds wee are tied to euery good worke to respect all Gods commandements wee are bound to glorifie God not onely in actions of worship but of righteousnesse too Not onely in religious businesses but in ciuill offices not onely in our generall calling but in our particular Not onely abroad but at home making conscience not onely of filthy deedes but of filthy speaking not onely of great and crying sinnes but of lesser sins not onely of our open deeds but of our carriage in secret Vse is for reproofe men discouer their vnsoundnesse of heart in this respect exceedingly many will not forsweare that will sweare at euery worde at least by lesse oathes as by the masse faith troth truth c. many shop-keepers will not beare false witnesse in a Court that will lye daily in selling their wares Many will looke to their carriage abroad that care not how to order themselues at home Many will not do their owne worke by keeping shoppe or trauelling on the Sabbath that neuer sticke at it to speake their owne words on the Sabbath but if the case of such like men as these be to be suspected how fearefully bad is their case that are so farre from making conscience of euery worde and deede as they are to euery good Woorke reprobate that are neither good at home nor abroad neither in worship nor life neither to others nor to themselues Tit. 1. vlt. Yee d They that haue comfort in their election and Gods loue they that haue begunne to make Conscience of their waies and to loue the worde they that make a profession of the name of Christ aboue all others are exactly to looke to themselues to euery word and euery deede 1. Because they are neerer the courts of the great King they liue alwaies in the presence chamber 2. Because God hath bestowed vpon them more blessings and therefore as he giues more wages requires more worke 3. Because they are more obserued then any other A loose word is more noted in them then execrable blasphemy in others they are more talked of for seeing a vaine sight then others for haunting of leud playes 4. Because their hearts are made pure by the bloud of Christ and fine white linnen is sooner and deeper stained then course ragges 5. They are trusted with more glorious riches A little sinne in them much greeues Gods spirit whereas a great sinne troubles not a wicked man that hath no spirit of God in him 6. They are sure to haue a recompence of reward for euery good worde and worke and therefore to further their owne reckoning and glory should bee aboundant in the worke of the Lord. Vse therefore to quicken vs to a desire to walke precisely circumspectly exactly Eph. 5.15 striuing to redeeme the time that hath been lost in the seruice of sinne and the world Giuing thanks to God euen the Father by him These words are diuersly considered Some thinke the former words are an explication of these as if hee should say bee carefull in all
meete to be noted because some mens either ignorance or wilfulnesse and prophanenesse is such that they thinke Ministers should not meddle to tell them how to liue at home or how to carrie themselues in their shops d 2. From coherence that we may liue comfortably and blessedly in our Families and particular callings wee must labour in the daily and constant vse of the meanes to be sincere in the generall The study of the word to frame men to be good men and women in Gods sight would make men good husbands seruants children wiues c. First get to bee a good man and then thou wilt the easier proue a good husband c. Vse First for reproofe of such as cannot abide to see their children or seruants to heare Sermons studie the Scriptures labour for grace c. whereas nothing would more fit them to all pleasing in their carriage at home Secondly for triall if religion and the profession of it make thee not a better wife husband or seruant Suspect thy selfe that all is not right but that thou art an hypocrite repent and amend Thirdly for instruction if men finde such stubburnesse in their wiues or children or seruants the best way is to giue them more libertie to the meanes and to driue them into Gods house to heare the word to call vpon them to reade the Scriptures and to vse such like holy exercises for if this will not mende them nothing in the world will 3 Before I consider of the particular members of a Familie I must entreat generally of the whole and concerning the gouernment of a Family by the rules of Gods word I consider 4. things 1 The authority of it there is a way how to walke in vprightnesse euen in our houses so as God will come to vs if our families bee rightly ordered There is a wisdome or sauing knowledge how to erect and found a holy Family and how to order and establish it there are many administrations as the administration of a Church of a Citie or Common wealth so likewise the administration of a Family yet but one Lord 1 Cor. 12. Yea the gouerning of a house honestly or in holy comlinesse is manifestly expressed 1. Tim. 3.5 2 The antiquitie of it it is the most ancienst of all gouernments yea out of which all the rest sprang the Church was bred and cherished by this gouernment in Families for many hundreds of yeares in the beginning of the world euen till the People came out of Aegypt 3 The vtilitie of it it is called a perfect way and that in three respects First as opposed to hipocrisie it shewes a mans way is not hipocriticall when a man will not onely looke to his feet when he goes into Gods house but is carefull how to walke vprightly in his owne house Secondly as it is the ground and field of practise knowledge is neuer perfect till it bee practised and the must ordinarie way of practise is at home Thirdly as it perfects vs in blessednesse in that it brings Gods promise into execution besides the Family is the Seminarie both of Church and common wealth for it brings foorth and brings vp a seede it preserues the common wealth and as it frames by education a holy seed it preserues the charge 4 What things are necessary and requisite vnto the blessed being of a Family Answ For the erecting and establishing of a blessed Familie 3. things are principally necessarie First a holy comming together Secondly a holy liuing together Thirdly a speciall fitnesse in the head of the Familie For the first it is greatly materiall to the perpetuall well being of a Familie that all heedefulnesse bee obserued in the first erecting of it for as many order the matter they so prouoke God by the first entring vpon the Familie that the Familie trauels euer after vnder the burden of Gods anger or great inconuenience and cannot prosper and thus men fault Either by ventring without a calling or meanes to liue or by ouerleaping Gods ordinance of Contract or by ventring vpon marriage with persons that haue foule diseases as the Leprosie french poxe c. but especially when First more wiues then one are brought in Secondly there is not sufficient distance in bloud but the marriage is incestuous Thirdly another mans wife is brought in either the betrothed wife or the vniustly diuorced wife of another man Fourthly there is not consent of parties but the marriage is forced Fifthly there is not consent of parents Sixthly an infamous or scandalous person is chosen to be a yoake-fellow Seuenthly there is not equality either for religion but a beleeuer is matched with an vnbeleeuer or age or estate or disposition And a like dangerous disorder there is in taking into the Familie of disordered seruants such as are swearers filthy and scandalous persons against which sinnes there lyeth knowne threatnings of God and so with their sins they bring in Gods curse The second thing that makes a family blessed is a holy liuing together and there are foure things that are requisite especially to the good estate of the house First the constant practise of pietie and priuate worship Secondly the right order of imploiment in the mutuall labours of the family Thirdly houshold discipline or reformation Fourthly hospitality or a right respect of strangers For the first the pietie that is to be practised stands of 6. parts First praier and thankesgiuing to God Men must pray euery where our meats and callings must be sanctified by the word and by praier thus Dauid praied morning and euening and at noone so Daniel Yea it is a brand of prophane and abhominable persons they call not vpon God Yea those families are in great danger of his wrath that call not vpon his names Secondly holy conference betwixt the members of the Family as between husband and wife and betweene father and children Thirdly singing of Psalmes Fourthly repetition of Doctrine publikely taught examining it by the Scriptures alleadged as did the Bereans Fifthly fasting vpon extraordinarie occasion is verie plaine Zach. 12.16 Lastly the parents instruction Psalm 78.2.3.4 Deut. 6.6 Quest But what things may be taught in the Family Answ First the common grounds of Gods seruice and worship this is to teach them to feare God Secondly the meaning of the Sacraments Thirdly the Law that is the common grounds of honesty and vice teaching to loue such and such vertues and hate such and such vices Fourthly the vse and consideration of Gods great iudgements therefore God will tell Abraham of the destruction of Sodome because he will make vse of it in his Familie Fifthly the report of Gods great workes of old Sixthly to hope in God acquainting them with their naturall miseries and training them vp by warning them to take heed of the common presumptions of the wicked and by distilling into them
I answer that in cases of this nature three rules are to bee obserued by inferiours First If the matter required be onely inexpedient and vnmeet thou must obey neither doth this rule let but that seruants or inferiours may vse all humble and lawful meanes to preuent vnmeet things Secondly thou must be sure it be sinne that thou refusest thou must not disobey vpon conceit or coniecture nor vpon thine owne humor and opinion but it must appeare by the word of God to bee a sinne or else thy coniectures are no ground of disobedience if thou must needs doubt on both sides it is better doubt and obey then doubt and disobey Thirdly when it is apparant to be impious and sinnefull that is required yet thou must looke to the manner of disobedience thou must yeelde thy selfe to obey by suffering yea it is a wretched fault in seruants or inferiours that are vrged to vnlawfull things to refuse with sturdie and insolent and prouoking words or behauiour God frees thee from obedience in act but he frees thee not from reuerence and from an holy estimation and humble demeanour The vse is for great reproofe of seruants both indiscretion and stubbernes and withall it chargeth masters they must not require their seruants to lie and sweare in their shops onely to please and profit them nor may they make their seruants breake Gods Sabbaths to satisfie their wils Obiect But are they not required to obey in all things Answ They are but before he saith according to the flesh in labour not in sinne and after he saith they must so please men as they feare God too Thus of the prouisoes The forme of their obedience is set downe First negatiuely not with eye-seruice not as men-pleasers Secondly affirmatiuely 1. With singlenesse of heart 2. Fearing God 3. Hartily Eye-seruice Some take it thus not with outward seruice not onely doe the Labour of the bodie but bring the care prouidence affection of the heart or thus be obedient to your masters and let not your eye bee onely vpon your masters but vpon God the great Master of all Masters and men But I thinke the proper meaning of the word is not with eie-seruice that is not onely in the presence of your Masters not onely when their eie is vpon them so that he meets with the wretched faultinesse of such seruants as when their masters backes are turned neglect their labour fall to loitering or get them out of the doores or which is worse fall to wantonnesse drunkennesse filching smiting of their fellowes and quarrelling these seruants shall haue their portion at the day of Christ Matth. 14.48 and if eie-seruice bee condemned what shall become of such seruants as are not good no not so long as their masters are by them Not as men-pleasing Obiect Is it a fault for seruants to please their Masters Answ No it is not for they are commanded to please in all things Tit. 2.9 But two things are here condemned First so to please men as neuer to care for pleasing God so to attend a corporall seruice as not to care for the sauing health of their soules this is prophanesse Secondly such seruants are heere taxed as seeke by all meanes to please their masters but not to profit them such are they that are flattering soothing persons that serue their Masters onely with faire words but else are emptie persons such or rather worse are they that apply themselues to their Masters humors to feede them with tales or praising their ill courses and counsels or executing their sinfull mindes these seruants are many times the firebrands of contention alienate parents from their children friend from friend and keepe malice on perpetuall foote these are heere rebuked But let vs consider further is this such a fault in poore seruants that can pretend many things to be men-pleasers how foule a vice is it in freemen that are in no wants or restraint how hurtfull is it to be a man-pleaser in the Courts of Princes and in the houses of Nobles how detested a vice is it in such as are Magistrates and publike states And is it nought in the Court and Countrey certainely it is much more vile in the Pulpit and in Churchmen and euen the greater they are the worse and more abominable is their soothing and daubing Thus of the negatiue In the affirmatiue are three things and the first is singlenesse of heart In singlenesse of heart Concerning singlenesse of heart I consider it two waies 1 In the generall as it is in Gods Seruants 2 In speciall as it is in mens seruants Singlenesse or sinceritie of heart as it is in Gods seruants I consider of in two things 1 In the nature of it 2 In the signes of it Singlenesse of heart may bee discerned by the contrarie to which it is opposed 1 As it is opposed to hypocrisie a sincere hearted man is no hipocrite and shewes it three waies First hee had rather be good then seeme so as in case of almes Rom. 12.8 compared with Math. 6.2 so in the practise of piety he had rather haue grace and sound knowledge then an empty shew of it Secondly he will serue God at all times as well as at one time it is a note of an hypocrite that he will not pray at all times hee will serue God when hee is sicke but not when he is well Iob. 27.7.8.9 So it is vile hypocrisie to come to Church in Lent to heare Sermons but neuer come there or but seldome all the yeare after Thirdly he minds inward secret domesticall holinesse and piety as well as outward open and Church holinesse he is an hypocrite that kneeles downe when he comes into the Church and neuer prayeth in his family at home It is vile hypocrisie and palpable in such men as haue knees of prayer when they first come vp into the pulpit and no words of prayer when they are risen vp to speake for or to Gods people 2. As it is opposed to fleshly wisedome 1. Cor. 1.12 There is a three-fold wisedome of the flesh that batters and keepes out singlenesse and sincerity of heart 1 The first is a reaching after priuate ends in publike imployments as preaching for gaine 2. Cor. 2.17 2 The second is a cunningnesse in committing or hiding sinne It is sincerity to be wise to doe good and simple concerning euill to bee a bungler in acting it and to haue nothing to say in defence of it when it is done Rom. 16.19 3 The third is fraud shifting subtilty and guilefull and deceitfull dealing in mens course for the things of this life Thus Esau is a wild and cunning man able by reason of his craft and subtilty to liue in a wildernesse but Iakob is a plaine man a single hearted man he can make no shift to helpe himselfe in earthly things by fraud or craft but is open and plaine in all his dealings for the world but a man of great reach for
the salutation by the hand of me PAVL Secondly a request remember my bands Thirdly a loue grace be with you Amen verse 18. THE METAPHRASE vpon the fourth CHAPTER MAsters also must doe that which is iust vnto their seruants both for their soules and for their bodies also in diet wages or correction And that which is equall both while they stay with them in alowance of recreation and respect of their weaknesse and sicknesse and when they go from them not to let them go away emptie Knowing that they themselues are Seruants vnto GOD who is in heauen and will call them to accounts To conclude I returne againe to all sorts of Christians and exhort them to three things principally the first is about praier the second is about their carriage the third about their speeches For their praiers there are three things exceeding necessarie perseuerance and christian watchfulnes and thanksgiuing for the graces and blessings they do receiue Remembring vs also in their praiers that GOD would open vnto vs a doore of vtterance with libertie courage power and good successe to breake open the mysterie of the Gospell of CHRIST for which I am now in prison That I may so speake of those dreadfull secrets that I no way derogate from the maiestie of them or that trust that is committed to me or expected from me Thus of what I would specially commend to you about praier Now for your carriage I would haue you especially looke to your selues in respect of your behauiour before or amongst the wicked who are not of GODS familie and Strangers from the life of GOD it were an admirable thing to carry your selues in a wise and discreete manner towards them Hence and by all other waies shewing your selues to be skilfull Marchants in redeeming the time which hath been lost And for your communication let it be of good and holy things not offensiue or slanderous or filthy and powdred with the salt of discretion and mortification and thus let it be alwaies and in all companies that ye may speake fitlie vnto euery man and to his place and the occasion I haue sent ouer Tychicus to declare vnto you my whole estate who is both a godly man well respected and a painefull Minister that ioynes with vs in GODS workes And withall I send him to know how you doe and to comfort you by all meanes with heartie consolations And with him I haue sent Onesimus who is now a godlie man truly sincere and well respected euen he that was borne or brought vp amongst you These two will relate all things to you I haue also diuers commendations to deliuer to you some from some Iewes others from Gentiles Of the first sort are Aristarchus and Marcus and Iesus Aristarchus is my prison fellow Marcus is Barnabas sisters sonné and it is he concerning whom heretofore you receiued some aduertisements not to admit him but now if he come vnto you receiue him Iesus by his good carriage hath gotten himselfe the surname of Iust. These three are Iewes And indeed the only men that constantly hold out to help forward the kingdome of GOD they are men in whom I am much comforted Those of the Gentiles that desire to be remembred to you are Epaphras Luke and Demas Epaphras is a worthy Seruant of CHRIST and the dearer ought he to be to you because he is one of you he striueth mightily for you in all sorts of praiers being importunate with God that you might hold out without declining and be more and more compleat and full in the knowledge and practise of the whole will of GOD. For I beare him witnesse that he is inflamed with great affection both for you and them of Laodicea and Hierapolis Luke also a Phisitian both godly and greatly respected saluteth you and Demas I pray you also to remember my salutations to the brethren of Laodicea especially to Nymphas and that religious familie who for their pietie and good order are as it were a little Church And when this Epistle hath been publickly red of you send it to the Church of Laodicea to be red there also together with that letter which was sent to me from Laodicea Commend me also to Archippus your Preacher and charge him to take heed he do not his worke by halues but as he hath receiued his commission from the LORD so let him fulfill it both by constancie and painfulnesse and powerfulnesse of preaching I ioyne also my owne salutation which is written with mine own hand and not by my scribe I pray forget me not in this restraint The grace of GOD as the onely faire portion be now and alwaies with you And my confident hope is so it will CERTAINE OF THE choisest and chiefest points handled in the fourth CHAPTER HOw Masters doe that which is iust fol. 157. Masters doe vnequally fiue waies 158. Of continuance in prayer and of such as fall away from the affections and practise of prayer with the inconueniences of it 159. Obiections about prayer answered 160. Of watching in prayer 160. The doore of vtterance hath fiue things in it 162. Fiue things stops the mouthes of Gods Ministers 163. Christ is a misterie to six sorts of men 163. Christ a mysterie fiue waies 164. The Gospell hidden fiue waies 164. How Ministers must preach 165. How the people must heare 165. What it is to walke wisely 166. He walkes surely that obserues fiue rules 166. Who are without 167. The rules of answering in respect of wicked men 167. Six things obserued concerning redeeming the time 168. Foure consideration of the oportunitie of time 168. What time is lost and how time may be bought againe and how time must be vsed when it is bought 169. Motiues to redeeme time 170. Obseruations concerning gratious speech 171. The reasons why some men cannot leaue their euil words 172. What they should doe to get victorie 172. Perseuerance in good words as well as good workes 173. Six things concerning answering vnbeleeuers 173. Seuen things required in answering well 173. Foure things concerning answering beleeuers 173. Six rules about receiuing one another 178. Whether the name of Iesus may be giuen to any man 179 Eight things to winne the reputation of iust men 179. What hearers are like to fall away 180. A threefold kingdom of God 180. The priuiledges of the kingdome of grace 181. Six signes to know the subiects of Christs kingdome 181. How men may get into the kingdome of God 182. Why many hearers haue no more comfort in hearing 183. Who are Christs seruants 184. The force of prayer 185. Sorts of prayer 185 What striuing in prayer imports 186. Eight things we must fight against in prayer 186. Rules for prayer 187. The miserie of such as fall away 188. The causes of falling away 188. How many waies Christians may be said to be perfect 189. What we must doe to be perfect 189. The araignment of the ciuill honest
names In the 2 place they are discribed 1 by their countrey they were of the circumcision that is Iewes 2 By their praises and thus they are commended either for what they were to the Church in generall they were labourers fellow workers or for what they were to Paul they were to his consolation Which are of the circumcision This is added perhappes to note that euen those men though they were Iewes did subscribe to the Apostles doctrine concerning the abolishing of Iewish ceremonies But by this periphrasis the Iewes were noted not so much because God did once hereby distinguish and seperate them from the world as by a partition wall but because of pertinacie in refusing though they were Christians to lay downe circumcision This obstinacie of the Iewes should teach vs resolution for the truth and be more constant in all good courses then they obstinate in euill In the praise of their paines I note 1 Their paucity or fewnesse these only 2 Their labour workefellowes 3 The subiect about which they labour the kingdome of God These only Here obserue 1 That when God hath any worke to do there are found few faithful men to do it 2 That a people that hath had the meanes and been conuinced if they turne not speedily prooue of many others the most obdurate and hard hearted thus almost the whole nation of the Iewes resisted Christ. 3 Persecution driues many Hearers into Apostacie this was not the case of the Iewes in Rome onely but would be our case if the times altered Quest. What hearers amongst vs are like to fall away if the times should change Answ. 1 Such as heare without affection 2 Such as haue only a temporary faith 3 Such as now forbeare societie with Gods seruants in the fellowship of the Gospell For if now they shame their presence how farre would they stand off in perilous times 4 If these three onely of all the Iewes were faithfull labourers in Rome where was Peter if he had been at Rome either Paul much wrongs him not to mention him and his eminent praises or else the gaineing of a Bishopricke made him giue ouer his worke Workefellowes Here consider 1 Their labour worke 2 Their honor fellowes For the first obserue 1 That Gods kingdome on earth is erected by mans hands as the outward instruments an honor done to man which is denied to the Angells 2 Gods kingdome needs much labour and helpe Ministers must worke they may not be loiterers yea they must worke hard for cursed is he that doth Gods worke negligently yea they must worke in their owne persons not by substitutes Magistrates also must helpe forward this worke by protecting the ministerie and good men by compelling such as are by the high wayes to come into Gods house and by reforming abuses which hinder Gods grace and kingdome amongst men priuate persons must helpe by instruction admonition consolation c. Fellowes Here note 1 the honor of the labourers they are all one fellowes though differing in guifts 1. Cor. 3.8.9 2 Their vnitie some are workers but not Coworkers for they preach not Christ purely 3 Humilitie in the Apostle imutable in all though neuer so much excelling in place or gifts Vses of all First for instruction 1 Pray to the Lord of the haruest to send foorth more labourers though clergy men are very corrupt and few of them faithfull yet it is better our mouthes be filled with praiers then with reproches 2 Ministers must studie to approue themselues workemen that neede not be ashamed 2. Tim. 2.15 3 The people must take heede they hinder not Gods worke by disobedience 1. Cor. 16.16 Lastly must Ministers in their callings labour surely then must euery man worke in his calling also else iust with God if pouerty attend slouth yea women must worke and not destroy their houses by pride and idlenesse and all both men and women must not talke of it as many do but set to it Pro. 14.23 nor begin onely but perseuere Pro. 18.9 but some are so settled vpon their lees in this point that they are wiser in their owne conceit then seuen men that can giue a reason 2 For consolation to all Gods workemen especially Ministers though they haue not so great gifts as others yet if they shew all good faithfulnesse in discharge of their places they are fellowes euen to Apostles though all that wrought at the Tabernacle had not Bezaliels skill yet all were coworkers yea Gods workemen differ from all the workmen in the world For first God himselfe will worke with them so will no Prince though the worke be neuer so princely 2 Though their worke be not finished yet they shall receiue their wages though Israel be not gathered yet their iudgement is with the Lord and their worke with their God Isay. 40.4.5 Vnto the kingdome of God There is a thereefold kingdome of God First of nature Psal. 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered for they are happie first in their king secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1 They are happie in their King for he is nobly born the sonne of the most high 2 He comes rightly by the crowne Psal. 2.7 3 He is of eminent soueraignety he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the kings of the earth Reuel 1.5 4 He is a Prince of admirable qualities wonderfull counseller the mightie God an euerlasting father prince of peace one that keepes the gouernment vpon his owne shoulders Isa. 9.6 5 Lastly he is immortall 1. Tim. 1.17 in the earth if a prince were neuer so good yet in this the subiects are vnhappie that they shall loose him but Sions king will neuer die 2 They are happie in their lawes for they are not only cleerely digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2. Tim. 3.3.15.16 17. 3 They are happie in the personall prerogatiues of the kingdome for â— Heere is certaine saftiâ— and quiet habitation for all the Kings subiects Isa. 33.20 21. Ier. 23.5.6 Secondly to all the subiects it is giuen to know â—he mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered
The lets of comfort are either 1 in men or 2 in God In men they are either of frailtie without any great sinne or such as arise of sinne The lets of frailtie are specially two 1 Bodily distemper by sicknesse or melancholy but this may be tried thus if they be dead hearted in all other things aswell as hearing and praier c. 2 Waiwardnesse in the distresse of conscience when the soule refuseth comfort Psal. 77.3 The lets of comfort that arise of sinne may be considered two waies first as they are in the worser sort of men Secondly as they are also in the better sort In the worser sort these are the lets First impenitencie Ier. 8.6.8 Secondly Prouidence Ier. 6.10 Thirdly vile affections such as are 1 Worldly griefe or fretting 2 Worldly cares these are thornes 3 Rage and passion Rom. 15.4 4 Lust 2. Tim. 3.6 5 Enuie 1. Pet. 2.12 4 A spirit of slumber Rom. 11.7.8 c. 5 Contrarietie or contradiction in opinions Phil. 2.1.2 In the better sort 1 want of preparation plowing must go before sowing Math. 17. Of attention Isa. 55.3.4 Of estimation of comfort receiued Iob. 15.11 Of godly sorrow Isa. 61.62 2 Preuailing of other ioies 3 An ouer high expectation 4 Presumptuous sinnes 5 Spirituall satietie and fulnesse when they seeme to haue grace enough and want nothing too like the Laodiceans Reuel 3. Thus in men 2 God doth restraine consolation sometimes for reasons secret to himselfe sometimes for reasons reuealed but not to vs as 1 To teach vs to know that comfort is his gift and to draw vs to looke aboue the meanes 2 To teach vs to liue by faith and not by sence 3 To scourge vnthankfulnesse 4 To compell vs to the vse of other of his ordinances too much neglected Thus of the lets To passe from this point we may here obserue 1 An immutable praise in the Apostle he enuies not the labours of his brethren he is so farre from it that he reioyceth in it 2 we may see that the wisest and greatest men haue neede to be comforted of meaner men 3 Heere is a reproofe of such workemen as by their labour grieue Gods people and are as thornes and goades in their sides but comfort them they do not Thus of the salutations of the Iewes The salutation of the three Gentiles follow the first is Epaphras who besides the report of his salutation is described 1 by his office the seruant of Christ. 2 By his relation to them who is one of you 3 By his loue to them shewed by striuing in praier for them 4 By his zeale not onely for them but for the two neighbour Churches vers 13. This Epaphras was the Cities preacher among the Collossians he is kept back at Rome for a time that so Tichicus might confirme the doctrine before taught by Epaphras Quest. But why is the Apostle so long in speaking of him being so short in the mention of the rest Answ. It is the Apostles discretion to honor him before his owne people A seruant of Christ He was a seruant of Christ first as a man and so by the necessitie of creation he must serue Christ whether he would or not 2 As a Christian man and so he serues him willingly and in religious workes 3 As a Preacher of the Gospell and so he serues Christ in a speciall function in the Church Doctr. 1 Ministers are Christs seruants whence followes two thinges first they must do his workes Secondly they must not be seruants of men Doctr. 2 The estate of the Ministers of God is an estate of seruing not of raigning they are not Lords ouer Gods heritage nor must they thinke to be like the Princes of the Nations Doct. 3. It is a great honour to be Christs seruant for all his seruants are freemen and their wages is euerlasting and therefore wee should loue to be his seruants neither should it euer seeme euill vnto vs to doe his worke Besides it is a great comfort to poore Christians though they cannot be Kings and Apostles yet they may be Christs seruants which Kings and Apostles haue accounted their greatest honour Thirdly men must take heed of despising or abusing Ministers seeing they are Christs seruants yea it is not safe to abuse any Christian for that very reason Lastly seeing it is so great a dignitie to serue Christ both Ministers and people must be carefull to performe Christs seruice with obseruation of what Christ requires for the manner or rules of his seruice Ministers must not seeke their owne things Phil. 2.21 they must not be giuen to wine not to filthy lucre not fighters not couetous not profane in their families not young schollers not scandalous 1 Tim. 3.3.4.5.6.7 2. Tim. 2.24 they must faithfully care for all the matters of the Church Phil. 2.20 they must serue with all modestie and teares Act. 20.19 Christians in their seruice of Christ must remember to lay aside all immoderate cares for the profits and pleasures of this world ye cannot serue Christ and mammon 2. That Christ will not be serued but in newnesse of spirit the old heart can doe Christ no worke Christ will accept Rom. 7.6 Quest. But who are Christs seruants Answ. If you speake of ministers it is answered negatiuely Gal. 1.10 Hee that preacheth mans doctrine or goeth about to please men he is not the seruant of Christ. If you aske of Christians in generall it is answered Rom. 6.16 His seruants you are to whom ye obey If ye conscionably endeuour to obey the word of Christ you are the seruants of Christ otherwise yee serue sinne vnto death For conclusion let vs so settle our hearts to serue Christ that we remember to doe it 1. constantly at all times 2. sincerely by doing all his workes both publike and priuate Which is one of you Doct. There is a speciall loue due to fellow-citizens This I haue noted before But I adde that the loue of Citizens must shunne fiue things as great rockes to make the shipwracke of true affection vpon 1. Opposition or quarrell and suits in matter of estate 2. Enuie at the prosperitie or trade of others 3. Faction or banding into sides in matters of gouernment 4. Schisme in matter of Religion but it is to be noted that it is prophane and fleshly men that haue not the spirit of God that cannot abide others because they runne not with them into the same excesse of riot for Gods seruants would faine liue at peace Iud. 18.19 5. A reioicing together in euill The loue that leads men from their calling to goe from tauerne to tauerne or from sport to sport is not true Citizen-like loue it is base and vnwarrantable The third thing in the description is his loue to his people shewed by praiing for them In his praier note 1. The action that he doth pray 2. The subiect persons for whom for you 3. The circumstance he praies absent 4. The varietie of his praiers praiers
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
〈◊〉 〈◊〉 〈◊〉 g Gal. 5.6 h Gal. 5.22 2 Tim. 1.7 i Ephes. 1.4 k 1 Tim. 1.5 l 2 Thes. 2.20 m Iohn 5.42 n Iohn 15.10 o Rom 5.5 p 1 Iohn 2.6 q 2 Cor. 5.13.14 r 1 Iohn 2.15 s Rom. 13.10 t Rom. 14.15 u Rom. 15.30 x 1 Cor. 8.8 The Diuision We are neyther borne nor borne againe for our selues x 1 Cor. 12.7 y 1 Cor. 13. z 1 Iohn 3.10 Note Vses Doct. When thou sâ—ell the word begin to worke in any place pray feruently to God What thou shouldest pray for a Iames 5.16 b Mat 18.19 Incouragements to prayer c Psal. 50.15 d Esay 63.16 e Esay 49.15 f Mat. 7 9. g Psal. 145.18 h Iames 1.5 i Rom. 8.26 k Ioh. 14.13.14 Obiect Solut. l Psal 34 16. â—9 7. m 1 Pet. 3.7 n Luk. 18.1 to 8. Quest. Ans. o Iames 1.6 Iob 21.15 p Psal 116.12 q Mat. 6. r Mat. 5. s Iames 4.3 t Hose 7.14 Doct. The kindes of Prayers for others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The persons for whom we must pray 2 Thes. 2. u Rom. 15.30 x Ephes. 6.19 y Col. 4.3 z 2 Thes. 3.1.2 Not ceasing what it implyes * Iohn 4.21 1 Tim. 2.8 Mat. 26.41 Col. 4.2 Ephes. 6.18 1 Pet. 4.8 Iames 1.6.7 Heb. 10.36 c. Heb. 2.3 Obiect Solut. a Eccles. 5.1 Maâ— 6. Obiect Solut. b Psal. 40.4 Proprieties in God Bene placiti Placiti c Ephes. 1.5 d Ephes. 1.9 Acts 22.9 e Gal. 1.4 Mat. 18.14 Iohn 1.23 f 1 Cor 1.1 Rom. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What wee should seeke to know g 2 Cor. 13.5 h 1 Cor. 2.9 i Ephes. 2.3 Motiues to knowledge k Ier. 9.24 l Marke 4.11 m Hos. 4.11 n Iob. 21.14 o Phil. 3.9 p Rom. 10.2 q Hos. 6.6 r Iohn 17.3 Rules for attaining knowledge s Mat. 11.27 t Iohn 7.17 u Hos. 6.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of acknowledgement or profession x 1 Tim. 2.4 y Ephes. 4.13 z 2 Pet. 2.20 * Rom. 1.18 a 1 Tim. 2.4 Of knowing againe Vse b Iob 21.14 c Hos. 4.6 2 Thes. 1.8 Obser. 1. d Rom. 15.14 e Iohn 2.14 f Act. 6.3.5 g Acts 6.8 h Acts 9.36 i Acts 2.28 k Rom. 15.13 l Ephes. 1. vlt. m Luke 5.12 n Acts 13.10 o Acts 19.28 p Iohn 16.16 q Rom. 1.19 r Ephes. 5.18 s Math. 23.32 t Acts 5.3 u Reuel 3.2 Obser. 2. Obser. 3. x Eccles. 1.2 Nothing can fill but knowledge and spirituall things Obser. 4. The differences betweene Wisedome and Vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two generall Doctrines Vses How a naturall man may be knowne Who make the Schiâ—me in the Church Diuellish wisedome 1 Cor. 2.8 Exod. 1.10 Earthly wisedome a 1 Cor. 1.18 b Ephes. 1.12 c 1 Cor. 1.26.27 d Mat. 11.27 e 1 Cor. 1.19 2.6 f Psal. 29.7 g Iob 5.3 h Prou. 12.15 26.12.16 i Prou. 17.27 k Prou. 29.11 l Prou 14.6 Rules for Contemplation m 2 Tim. 3.6 n Prou. 14.29 o 1 Tim. 6.4.5 p Mat. 13.14 Diuers obiections against Knowledge answered Obiect 1. Solut. Obiect 2. Solut. Obiect 3. Solut. Obiect 4. Solut. Obiect 5. Solut. Obiect 6. Solut. Obiect 7. Solut. Obiect 8. Solut. Obiect 9. Solut. Obiect 10. Solut. Wherein wisedome or discretion consists 1 Wisedomes order in seauen rules q Mat. 6.32 r 2 Tim. 2.3 to 8 s Acts 5. t Mat. 22.38.39 u Deut. 32.29 x Mat. 9.34 y Ephes. 6.3 Wisedomes specialties in the behauiour 1 Of the heart in fiue things z Marke 12.33 * 2 Cor. 10.4 a Iames 3.13 b Rom. 12.13 c Prou. 24.15 d Esay 33.6 2 Of the tongue in seauen things e Eccles. 5.1 Iames 1.19 Eccles. 10. vlt. f Deut. 28.58 Command 3. g Prou. 17.15 g Prou. 17.15 h Prou. 17.26 i Prou. 18.13 k 1 Cor. 4.5 l Tit. 3.2.3 m Prou. 15.23 3 Of the conuersation in eight things n Ephes. â— 15 o Deut. 4.5.6 p Iames 3.13 q 1 Thes. 4.11 r Psal. 4.6 1 Tim. 6.6 s Iohn 2 24. t Prou. 16.6 Esay 27.11 u Acts. 19.10.26 The generall Doctrine Motiues to holy life a 2 Cor. 5.15 b Ier. 2.8 c Rom. 13.11.12 d Gal. 6.7.8 e Ephes. 5.6 f Ier. 6.8 g Gal. 6.7.8 h 1 Pet. 1. i Mal. 1. k Mat. 11.28 l Col. 3.1 Phil. 3.21 m Ephes. 2.20 How it comes to passe that such multitudes liue without holinesse n Esay 25.8 o Esay 60.2.3 p Iob 24.13 q Psal. 36.6 r Iob 31.7 s Eccles. 11.9 t Iob 6.13 u Psal. 23.3 x Psal. 82.5 What we must doe that wee might be holy x Prou. 9.6 Ezech. 18. y Psal. 1.1 z Ier. 51.4 a Prou. 23.19 b Prou. 4.23 c Heb. 5.8 d Esay 30.20 e 1 Thes. 5.13 f Prou. 10.17 g Psal. 25.4 h Psal. 17.5 i Psal. 119.29 k Psal. 119.37 l 1 Kings 8.58.59 The gaine of godlinesse m Psal. 1. vlt. n Psal. 138.5 o Leuit. 26.11 p 1 Kings 8.23 q Iohn 11.8 9. r Esay 43.3 Psal. 23.3 s Esay 33.14.16 t Esay 57.2 50. vlt. v Hos. 11.12 x Gal. 5.18 y Rom. 8.1 z Reuel 2.10 2 Generall obseruations a Psal. 130.4 b Hos. 3.5 Against merit of workes c Luke 17. d 2 Cor. 3.5 Phil 2.13 e Iob 35.7 f Rom. 8.18 Quest. Ans. g Mat. 5.20 If wee would walke worthy oâ— the Lord we must doe sixe things h Gen. 17.1 i Mich. 6.8 k Psal. 119.1 l Gal. 5.21 m Rom. 8.1 n Iames 3.15 Math. 5. Rom. 6. o Luke 9.24 p Psal. 56.12.13 q Heb. 12.28 1 Cor. 7.31 r 1 Cor. 7.34 What wee should do that we migâ—t not onely serue God but please him to s Rom. 8.8 Obiect Solut. t Mat. 5.19 u Deut. 12.24.26 x 1 King 10.3 y Prou. 21.3 z Prou. 12.22 * Mich. 6.5.6.7 a Phil. 4.18 b Command 3. Deut. 28.58 c Deut. 29.19 d Esay 29.13 e Ier. 17. vlt. f Heb. 10.35.36 c. g Mal. 1.8.9.10.13.14 h Rom. 12.2 i 1 Thes. 2.15.16 What we must doe that wee may please men k Rom. 15.2 l Rom. 1.29 1 Tim. 5.13 Prou. 26.20 m Prou. 11.13 n Ephes. 5.3.4 o Prou. 27.1.2 p 1 Cor. 13. q 1 Cor. 10.32 r Gen. 13.8 How gouernours in families may walke pleasingly How Inferiours in the familie may please their Superiours s Tit. 2.9.10 How Ministers may walke in all pleasing t 2 Tim. 2.24.25 u 1 Tim 3. â— 3.4 How the hearers may please their Teachers How the Magistrate may please the people x Exod. 18. y Iosh. 1.9 z Mich. 2.3 * Exod. 18. How the people may please their Rulers a 2 Sam. 3.36 How we may walke â—n all pleasing towards our owne Consciences b Iohn 16.20 c Luke 6.25 d Esay 57. vlt. e Rom. 5.1 f Esay 9 6. g Psal. 119.165 h Iohn 3.29 i Iohn 16.24 k Psal 37.8.11 l Esay 32.17 Obiect 2. Solut. Obiect 3. Solut. Obiect Solut. m Phil. 4.6.7 n Mar. 13.34.36 o Acts 26.20
of GOD. Verse 13. For I beare him record that hee hath a great zeale for you and them that are in Laodicea and them in Hierapolis Verse 14. Luke the beloued Phisician Demas greet you Verse 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Verse 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that you likewise read the Epistle from Laodicea Verse 17. And I say to Archippus take heede to the ministry which thou hast receiued in the LORD that thou fulfill it Verse 18. The salutation by the hand of me Paul remember my bonds grace be with you Amen How masters do that which is iust a Psal. 101.6 b Pro. 31.15 Masters doe vnequally 7. waies b Eccles. 7.23 c Prou. 27.23 d Prou. 27.23 Of continuance in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of such as fall away from the affection and practice of praier The hurts that follow the apostacie from the power and practice of praier Obiections about prayer answered e Luk. 11. Hos. 14.3 f Rom. 8.26 g 2. Tim. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal. 95.2 i Iam. 4.1.2.3 Of watching in praier k Mat. 26. Luke 21.36 1. Pet. 4.8 l Lam. 2.19 Isay. 26.9 Psal. 102.7 Mark 14.38 m Psal. 16.7 n Psal. 63.5.6 o Luk. 21.36 p Phil. 4.7 1. Thes. 5.16.17 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 10.16 Psal. 50. vlt. Note Fiue things stop the mouthes of Gods ministers How Christ is a mysterie to 6. sorts of men Christ a mysterie 5 waies The Gospell hidden fiue waies The Gospell hidden from the wicked diuersly Why wicked men cannot see the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Ministers must preach How the people must heare What it is to walke wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He walkes surely that obserues 5. rules Who are without Note The rules of conuersing in respect of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six things obserued concerning the redeeming of time Foure considerations of the opportunitie of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the opportunitie What time is lost How time may bee bought againe How time must be vsed when it is bought Motiues to redeeme time Note Obseruations concerning gracious speech Note a Psal. 40.11 b Eph. 4.29 c Pro. 15.23 d Eph. 4.29 Vse e Eph. 5.6 f Psal. 37.30.31 g 1. Tim. 4.12 Mark 9. lâ—st Note Math. 9. last Pro. 10.20 Pro. 16.23 Quest. Answ. The reasons why some men cannot leaue their euill words g Pro. 10.20 What they should do to get victory Perseuerance a good word as well as good workes 6 things concerning answering vnbeleeuers 7 Things required in answering well h Pro. 25.11 26.4.6 i 1. Pet. 3.15.16 4 things concerning answering Beleeuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note a Act. 19.29.30 b Rom. 15.7 c Luk. 9.11 d Act. 21.17 e Mat. 18.5 f Matth. 10.40.41 6. Rules about receiuing one another Quest. Whether the name of Iustus may be giuen to any man now Answ. What we must do to winne the reputation of iust men What hearers amongst vs are like to fall away if the times should change A threefold Kingdome of God The priuiledges of the Kingdome of grace 6 Signes to know the subiects of Christs kingdome How men may get into the Kingdome of God Why many hearers haue no more comfort in hearing Who are Christs seruants The force of praier Sorts of praiers What striuing in praier imports Eight things we must fight against in praier Note Rules for praier The miserie of such as fall away The causes of falling away a Rom. 11.20 b 1. Tim. 6. vlt. c 2. Tim. 3. d Gal. 5.4 e 2. Tim. 2.16 17.18 f Matth. 7. g 2. Pet. 3. vlt. 2 Cor 10.11 h Heb. 6.4 i Matth. 13. k Gal. 4. l 2. Pet. 1.20 m Heb. 6.4.5 n 2. Cor. 11.3 o Ro. 5.1.2.3 p 1. Cor. 15.1 q Rom. 14.4 r 2. Cor. 10.4 s 2. Cor. 12.10 How many waies Christians may be said to be perfect t Math. 5.48 u 1. Cor. 14.20 Eph. 4.12 Hos. 5.14 * Heb. 6.1 x Phil. 3. y Act. 20.24 Ioh. 4.34 17.4 What we must do to be perfect z Iam. 3.1 1.5 a 1 Cor. 14.20 b Heb. 5.14 c Col. 3.14 d Acts. e 2. Thess. 1.11 f Rom. 11.25 g Act. 9.36 Phil. 1.11 Act. 12.14.26 h Act. 6.3.5.8 i Ioh. 3.29 15.11 l 1 Pâ—t 4.2 Ioh 8.44 m Psal 40.8.10 n 1 Cor 1.5 o Heb 5. vlt. p 2 Tim. 3.16 The arraignment of the ciuill honest man a Psal 14.1 q Deut 6.5 r Io 17.3 s Hab 3.16 t Ier 9.24 u Acts 11.23 * Psal 37.5 Prou 16.3 x 1 Cor. 10.10 y Ier. 10.2 z Revel 3.15 a Isa. 29.13 b Levit. 20.6 Esay 8.19.20 c Math. 5.34.37 d Deut. 28.58 e 1 Tim. 4.4 f 1 Pet. 4.3 g 1 Thess. 4.6 Deut. 25.13 h Reuel 22. i Leuit. 19.16 k Pro. 11.13 l Eph. 5.4 m Math. 16.61 Ioh. 2.19 11 Obiections answered n Math. 5.20 o 1. Cor. 1.27 Math. 7. p Rom. 3.25 q Rom. 6.14 r Math. 13. s 2 Cor. 10 4.6 t 2. Cor. 12.9 u Ezech. 36.27 * â— Sam. 2.9 a Pro. 29. 12 Sorts of wrong zeale b Gal. 1.14 c Act. 7.9 Gal. 4.17 d Rom. 10.2 e Rom. 13.13 1. Cor. 3.3 f 1. Cor. 7.10 g Tit. 2.14 h Act. 21.20 21. i Math. 7. k Iam. 3.13.14 l Rom. 10.2 True zeale hath in it six things m 2. Cor. 7.7 n Gen. 50.2 4 Sorts of men reproued about Phisicke 3 Rules for our practise concerning such as we suspect in their profession A religious Familie is a little Church The vses of it 4 Orders in the Family Of reading the Scriptures The profit of reading the Scriptures The causes why so many profit not by reading the word Painfull Preachers many times grow idle How many waies men remember the bonds of others