in this Verse both because holinesse of life is so much vrged as also because heere is the word worthy vsed as if the Apostle should grant that they might be worthy of and merit the blessings of God My answere is First that merit cannot be founded vpon Scripture Against merit of workes and secondly it cannot bee founded vpon this Scripture For the first we cannot merit for many reasons in Scripture first wee are not our owne men wee are so tyed vnto God that gaue vs beeing in Nature and Grace that when wee haue done all wee can doe our owne mouthes must say wee are but vnprofitable Seruants c Luke 17. Secondly all our sufficiencie to doe any good is of God not from our selues d 2 Cor. 3.5 Phil. 2.13 Thirdly God gaines nothing by vs. If thou be righteous what giuest thou to him or what receiueth hee at thy hands e Iob 35.7 Fourthly men talke of their well-doing but what shall become of their sinnes If the Papists will first goe to hell for their sinnes and stay all that eternity there then afterwards if God create another eternity they may haue hearing to relate what good they haue done the curse of the Law will be first serued the punishment of Adams one sinne barred the plea for any reward for former righteousnesse Fiftly what comparison can there be betweene the glory of Heauen and our workes on earth f Rom. 8.18 Sixtly it is worthy to bee obserued that it is mercy in God to set his loue vpon them that keepe his Commandements Exod. 20. Command 2. Seauenthly wee are so farre from meriting that we are taught to pray God to giue vs our daily bread wee haue not a bit of bread of our owne earning Eightly the Sanctification of the most righteous is but begunne in this life Lastly vnto all these Reasons adde the further Testimony of these Scriptures Dan. 9.9 Rom. 4.5 and 11.9 1. Cor. 4.4 Phil. 3.8.9 Secondly This place hath no colour for merit for to passe ouer that reason that the Scripture requireth good workes therefore our workes merit as a most false and absurd argument the wordes worthy of the Lord cannot be applied to merit by any meanes for in as much as the Lord had bestowed many of his fauours already vppon them and giuing his hand and writing and seale for the rest they cannot by any workes afterwards be said in any colour to merit what is past They are vrged Matth. 3. to bring foorth fruites woorthy repentance now it were absurd to thinke that the fruits afterwards borne should merit repentance which God gaue before for that is to affirme that not onely a wicked man might merit his own conuersion but that hee might merit it by the workes hee would doe after his conuersion which I know not that any Papist will affirme and the like reason is there of the phrase here vsed Quest Quest But letting the Papist goe what is it to walke worthy of the Lord Ans Answ It is so to cleaue vnto God that we refuse not out of the holy estimation of Gods free mercies to forsake our selues and the world and to testifie our obedience to the Law and Spirit of God in vprightnesse with all thankefulnesse But that this may appeare more plainely if we would walke worthy of the Lord 1 In generall our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world that wee must not be satisfied with this that we be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty g Mat. 5.20 If we would walke worthy of the Lord we must doe sixe things 2 In particular if we would walke worthy of God 1 Wee must walke with God in the sence of Gods presence and in the light of his countenance so knowing his Loue as wee forget not his presence h Gen. 17.1 And because the wandring and vnmortified heart of man is not easily brought to this therefore we must humble our selues to gaine a better ability to walke with our God i Mich. 6.8 2 Wee must set the Law of God as the onely rule of our actions alwaies before vs k Psal 119.1 and by all meanes be carefull to obey the motions of Gods Spirit euen the Law in our mindes that is to walke after the Spirit l Gal. 5.21 and according to the Spirit m Rom. 8.1 3 We must labour to glorifie God by endeauouring by an open light to approue our selues to the world in shewing the power of Gods grace in our workes and the newnes of our liues n Iames 3.15 Math. 5. Rom. 6. 4 We must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs o Luke 9.24 5 Wee should go beyond all ciuill honest men in this that wee would respect all Gods Commandements and make conscience of euery sinne by Prayer and endeauour to auoid it and to obey God both in our soules and bodies and in euery part of both Lastly we should so admire Gods loue in deliuering our soules from death and our feet from falling c. that wee should seeke Gods face in the light of the liuing and neuer to come empty handed but Gods vowes should be vpon vs and we should euer be rendring praise Thankefulnesse is all wee can giue to God p Psal 56.12.13 In all pleasing This is the second thing required in our conuersation we should not thinke it enough to liue iustly and religiously but wee must liue pleasingly also and this is true 1. In respect of God Let vs haue grace that wee may so serue God that wee may please him q Hebr. 12.28 1 Cor. 7.31 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wife careth to please her husband and the husband to please his wife r 1 Cor. 7.34 What we should do that we might not onely serue God but please him too It is not enough to be perswaded that that we doe be good but we ought to looke to it that it be pleasing So in all dueties to God and in our carriage to men Quest But what should wee doe that wee might so serue God as please him too Ans This is answered in diuers Scripture 1 Be sure thou be not in the flesh for no such can please God Å¿ Rom. 8.8 and they are in the flesh that can relish nothing but fleshly things that take no care to prouide for the life of Grace and peace of Conscience vers â— that will not bee subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne
5. and the reasons v. 6.7 Diuision of the verse In the fifth verse there are 2. things First the proposition of mortification in these words mortifie therefore your members that are on earth Secondly a catalogue of vices to be mortified or the enumeration of certaine speciall sinnes a Christian should be carefull to keepe himselfe from viz. fornication vncleanesse c. The necessity of mortification The generall consideration of the whole exhortation to mortification should imprint this deeply in our hearts that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the corruptions that are in the world we shall neuer haue comfort that we are accepted with God We should bring to the particular opening of all the verses a mind resolued of the generall And to quicken vs a little the more to the respect of this doctrine and to enforce the care of parting with our sins I will briefly touch by the way some few reasons why we should bee willing to entertaine all counsell that might shew vs any course to get rid of sin First our vices are the fruits of our corrupted nature They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds Gal. 5.19 when wee are inclined or tempted to vice wee should say within our selues this euill proceedes not from any thing that might declare greatnesse or true spirit in a man what is passion or lust or couetousnesse but the base worke of the filthy degenerated flesh Secondly our vices are the onely things that defile vs and make vs loathsome before God and men T is not meane clothes nor a deformed body or a poore house or homely fare or any such thing that makes a man truely contemptible no no it is only sin can defile Å¿ Mat. 15.19 and bring that which is true contempt Thirdly the bond and forfeiture of the law or couenant of workes 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 to all that liue in any sinne contrary to wholesome doctrine t 1 Tim. 1.9.10 Fourthly are not strange punishments to the workers of iniquitie is not destruction to the wicked u Ioh. 31.2.3 what portion can they haue of God from aboue and what inheritance from the almighty from an high 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 x Ier. 23.9 Fiftly Christ will be a swift witnesse y Mal. 3.7 against all fearelesse and carelesse men that being guilty of these vices or the like z 1 Cor. 6.9 Eph. 5.6 make not speed to breake them off by repentance Lastly know yee not that the vnrighteous shall not enter into 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 Mortifie To mortifie is to kill or to apply that which will make deade The Lord workes in matters of grace God vvorkes by contraries in the iudgement of flesh and bloud by contraries Men must be poore if they would haue a kingdom a Mat. 5.3.4 men must sorrow if they would be comforted Men must serue if they would be free b Ioh. 8. And here men must die if they would liue Gods thoughts are not as mans but his waies are higher then mans waies as the heauens are higher then the earth c Esay 55.10 Which may teach vs as to liue by faith so not to trust the iudgement 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 diuers things First that we must not let sinne alone till it die it selfe Note 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 soone killed it is one thing to sleep another thing to die Note many men with lesse a doe 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 perswaâ—ions commandements or stroaks 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 begin to stirre Yet I would not bee mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not be in him at all nor that hee should neuer be stirred with the temptations or enticements 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 endeuour is daily to haue it so And his desire is not without some happy successe so as sinne dyeth or lyeth a dying euerie day But heere a question may arise Quest 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 Answ the Apostle may well vse this exhortation for diuers 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
and censures of Gods seruants a 2 Thess 3.14.15.16 As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnity of the Church and people of God is most execrable and abominable It is a greeuous sinne to disquiet and disioyne Gods seruants Now if we obserue in our owne times who they are that are that are disturbers of the Church and vnitie amongst true Christians Foure sorts of disturbers of the Church wee shall finde foure sorts of men may bee iustly taxed with this greeuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their rayling opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not the fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a bâ—rrowed sense sometimes it is to demonstrate a thing by euident testimonie b Act. 9.22 sometimes to assure c Act. 16.10 sometimes to instruct d 1 Cor. 2.16 but most frequently to knit together as the members are knit in a bodie e Ephes 4.16 and so it may well be taken heere and so wee are considered as ioyned together in the mysticall bodie of Christ And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioyned to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian We are knit to the whole bodie and not to some one member onely Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and thefe are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two wayes 1. In it selfe 2. The Gospell is certaine two waies in the infallibility stedfastnesse of the perswasion of the Elect. In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certainty of the perswasion of the godly by faith laying hold vpon it and beleeuing it This he expresseth in the word full assurance or plerophorie A twofold fulnesse The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euerie member hath in Christ their head and by influence from him The speciall is that fulnesse wherin some members excell Thus some are full of the spirit f Ephes 5.18 of loue g 1 Thess 3.12 of ioy h Rom. 15.13 2 Cor. 7.4 some in obedience and good workes i Acts 9.36 Phil. 1.11 Reuel 3.1 2 Cor. 10.6 some in faith and knowledge So Rom. 15.14 So heere Quest But is full assurance essentiall vnto true faith Answ Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthie in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a litle faith Quest May this plerophorie or full assurance be had in this life Answ Full assurance may be had It may without all doubt as these Scriptures euidently proue 1 Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest But are we bound to labour for this full assurance Answ We are It must bee sought Heb. 10. he saith let vs draw neere in the full assurance of faith k Heb. 10.22 and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end l Heb. 6.12 We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath been imployed 1. Seuen things of which we should be assured There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferentm. 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2 Tim. 4.5.17 4. We must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life n Heb. 6.12 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy o 1 Thess 1.6 2. Seuen signes of full assurance It will not bee carried about with every winde of doctrine p Ephes 4.14 3. It is industrious and laborious in the duties of loue to Gods children q Heb. 6.11.12 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne r Heb. 10.22.23 5. It will giue glorie to God against all sense and reason Å¿ Rom. 4.20 6. It mortifies and extinguisheth all headstrong affections t Esay 11.7.9
reproofe And men sinne against this exhortation 1. by omission of gracious words But secondly they doe worse that vse euill words And thirdly they are worse then the former two that vse their words to speake against grace and gracious courses e Ephes 5.6 But they are worst of all that loue euill words euen the words that may destroy either their owne soules or the soules of others 2. Here is instruction we must labour by all meanes to get abilitie for a gracious speech either to God by prayer or to men in conuersing with them And to this end first we must pray constantly and conscionably to God to giue vs gracious words Secondly we must get the law of grace into our hearts f Psal 37.30 31. yea we should striue to be examples one to another not onely in faith and conuersation but in words also g 1 Tim. 4.12 and if all Christians are charged to vse gracious speeches much more Ministers they should speake the words of God they should keep the patterne of wholesome words and stay all vaine bablings which increase to more vngodlinesse and all words that fret as a canker Thus of the first propertie Powdred with salt These are termes borrowed either from the vse of the Temple or from common and ciuill vse In the Temple euery sacrifice was salted with salt Mark 9. vlt. so must euery Christian who is Gods sacrifice be seasoned In the common life of man meats that are to be kept long must be powdred with salt to drinke vp or dry out corruption and to preserue sauour so must a Christian be seasoned that will be kept to eternall life But first here is implied that the words of men are naturally corrupt rotten vnsauorie and haue great neede of seasoning The carnall mans words are much after the humor and infection of his minde The talke of the Couetous is vsually of his mammon farme oxen bargaines wares c. The Epicures talke is vsually of his sports dogges cockes horses games companions or of his lusts Note The Superstitious man talkes of his Dagon or the signes of heauen The Wrathfull man of his aduersarie and wrong The Ambitious man of his liuings honors offices offers hopes or his owne parts and praises To conclude the talke of all naturall men is but of naturall things and as they are of the flesh so their talke sauours nothing but fleshly things Salt There is the salt of doctrine and thus Ministers are the salt of the earth 2. There is the salt of mortification and so euery Christian must haue salt in himselfe Matth. 9. vlt. 3. There is the salt of discretion and this is the praise of the wise none of these three may be here excluded from our word For first we must receiue lawes for our lips euen from Gods ministers We must learne of them not onely how to order our affections and life but also how to speake especially in matters of God and godlinesse Secondly we must mourne for the sins of the tongue aswell as for other sins we must driue out the corruption that cleaues to our words with the salt of mortification Thirdly we must make conscience of discretion in our words he is a perfect man that is discreet in his words Prou. 10.20 Iam. 3.2 The tongue of the wise is as fine siluer and his heart guideth his tongue wisely and addeth doctrine to his lips The Vse is both for instruction and reproofe Prou. 16.23 For instruction both to all Christians to season not onely their words of prayer to God but also their speech in conuersing with men and especially Ministers must haue salt in their tongues with all discretion heedfulnesse looking to their words and with all authoritie and meete seueritie of rebukes driue out corruption out of the hearers they may they must cry aloud and spare not they must powder them Here likewise are those men to be reproued that haue beene often warned of their euill words and mend not Q. Quest But what should be the cause why some men that haue good affections desires and yet cannot get the victorie ouer euill words Answ Answ It comes to passe The reasons vvhy some men cannot leaue their euill vvords 1. By reason of their ignorance of better words 2. By custom in euill speech 3. For want of constant taking of words of praier and confession to God 4. By defect of mortification in the heart their hearts are not sufficiently humbled they are too sleight in godly sorrow out of the abundance of the heart the mouth speaketh and therefore their words are drossie and nought because their hearts are litle worth g Prou. 10.20 What they should do to get victory That these men may get victorie ouer their euill words which vsually are against the third or the seuenth or the ninth commandment they must doe three things First they must go to God constantly by praier beseeching him to open their lips and set a watch before the doore of their mouth 2. They must not faile to mourne ouer their offences in speech in secret till they haue subdued them afflicting themselues with voluntarie sorrowes for them 3. They must striue by all meanes to accustome themselues in good speech and gracious words yea many professors are to be reproued for their words for many times they are either too many or too vaine and idle or too false or too rash c. Their words want much seasoning Perseuerance in good vvords as vvell as good vvorkes and it is a great fault to haue a heedlesse tongue Thus of the properties of speech Alwaies A Christian is bound to perseuerance in good words aswell as in good workes he must talke gratiously not onely at some times for a passion as when hee comes newly from the Sermon or on the Sabboth day not onely in some companies or in some arguments but at all times and in all places watching to all the oportunities to glorifie God or profit others by his words Thus of the precept The end followes that yee may know how to answer euery one In generall I obserue here two things First that by speaking well we learne to speake well Secondly that the soundest knowledge is experimentall he doth not indeede know how to answer that doth not in practise exercise himselfe in gracious words though he had all places of answer and arguments in his head To answer To answer doth not alwaies import a question or demand going before but is sometimes taken for continuing to speake as Mat. 11.25 it is said our Sauiour answered and yet no demand went before Some thinke it is a part for the whole and one vse of words put for all vses but I take it in the ordinarie sense as the word vsually imports and so we answer either vnbeleeuers or beleeuers concerning our christian answer before vnbeleeuers there are six things may be here obserued Six things
foure rules thou canst not mistake or misapply First if thou bring not in the examples of Dauid Peter Paul or any other to patronize thy sinne or to defend or nourish thy selfe in a sinfull course Secondly if thou alleadge them not to wrest Gods promises as to make the promises of mercy generall when they are restrayned with their seuerall limitations Thirdly when they are not brought out to fortifie a prophane heart against the ordinances of God as reproofes eyther publike or priuate Fourthly when thou dost as well vrge vpon thy selfe the necessity of the repentance was in them as seeke the comfort of the remission of so great sinnes committed by them These rules being obserued the example of Pauls sinnes may with comfort bee applied as he himselfe testifieth 1 Tim. 1.16 Secondly the Apostle to bring his doctrine into greater request doth Doctr. 2 in the entrance of the Epistle insinuate himselfe into their respects Doctrine is seldom effectuall when the person of the Minister is despised by â—etting downe the authority and praises of his office and person which sheweth vnto vs that vsually where the persons of the Ministers are not regarded their Doctrine worketh little The Doctrine is not long in credit where the person and function it selfe is contemned And this yeelds vs one Reason why a number of prophane men get so Vse 1 little by the doctrine they so ordinarily heare And the cause is they are contemners and scoffers and reprochers of Gods Ministers and therefore God will giue them no blessing by their Ministery Againe it shewes how Vse 2 heauy and hurtfull a sinne it is to detract from the name and good esteeme of Ministers by tales lyes and slanders for Defamation of Ministers though men beleeue thee not in thy slanders yet it is the property of most defamations that they leaue a kinde of lower estimation many times where they are not beleeued Thirdly it serues to teach all Ministers and others that are in gouernment to preserue by all lawful and holy endeauors the authoritie and credit both of their Persons and Callings There is no doubt but the base carriage and indiscreet Vse 3 and sinfull courses of many Ministers haue brought a contempt and barrennesse vpon the very Ordinances of God they can do no good with their doctrine they are so wanting to that grauitie and innocency that should shine in the lights and lampes of Christ Lastly here may be obserued that he that will beare rule ouer other mens Doctr. 3 consciences must be an Apostle Lesse then an Apostle must not haue dominion ouer mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ lesse then an Apostolicall man cannot prescribe vnto other mens consciences and therefore it is a prophane insolencie in any whatsoeuer to vrge their fancies and deuises and to presse them master-like vpon the iudgements or practises of their brethren when they are not warranted in the writings of the Prophets and Apostles Of Iesus Christ No knowledge can bee auaileable to saluation without the knowledge of Christ and therefore the Apostle in the very forefront of the Epistle professeth to teach the doctrine of Christ and to ayme at such a course of framing of doctrine as aboue all things Christ Iesus may sound in his instructions and be receiued into honour application and practise And he doth in the very entrance intimate what the corrupt teachers must looke for from him viz. that hee will batter the whole frame of their building that haue led men from CHRIST crucified to vaine Traditions Philosophicall speculations Iewish obseruations and giuen his glory to Angells By the will of God That is by his approbation direction protection but especially by his singular vocation The Apostle then holds his calling from God and therefore beleeues Gods protection and blessing because God had called him to his function And as the Apostle so euery member of the Church holds his particular standing and function from God hee is ranked into order by the speciall prouidence and calling of God And it is to great purpose that men should know it in their owne particular For first it inforceth diligence if God haue set thee in thy calling The assurance of a lawful calling serues for foure vses then it stands thee vpon to discharge the dueties of thy calling with all heedfulnesse and painfulnesse Secondly it may teach men not to passe the bounds of their calling for seeing they are in their places by Gods will they must take heede of going beyond their limits eyther by vsing of vnlawfull wayes and courses or by intruding into other mens functions Thirdly it doth plainely appoint the particular calling to serue the generall Euery Christian hath two Callings Euery Christian hath two callings the one is the externall designement of him to some outward seruice in the Church or Common-wealth and this is his particular calling the other is the singling of him out by speciall sanctification to glorifie God and seeke his owne saluation in the things of the Kingdome of Christ and this is a calling generall to him with all beleeuers Now it is manifest that Gods commandement is that men first seeke the kingdome of God and the righteousnesse thereof And therefore he neuer meant that men should so follow their outward businesse and imployments as to omit the meanes of knowledge and grace prayer reading hearing conference and such like Lastly the consideration of this that wee hold our particular callings from God should teach vs contentation in the willing vnder-going of the daily molestations or troubles and crosses that do befall vs and to be content with our kinde of life seeing wee are thus set and placed by Gods will The Euangelist described Thus farre of the Apostle The Euangelist is described first by his name TIMOTHY secondly by his adiunct estate a Brother Doctr. 1 Three things briefely may be obserued here first that consent in doctrine is a great meanes and effectuall to perswade both to incorruption in Faith The profit of consent in doctrine and integrity in liuing This made Paul to ioyne Timothy with him and the Vse 1 consideration of this as it should teach all faithfull Ministers to make themselues glorious by a brotherly harmonie in matters of opinion so it doth giue occasion to bewaile that great sinne of wilfull opposition and crosse-teaching Wilful opposition crosse teaching which doth in many places too much abound a course that is taken vp by some of purpose to hinder the growth of knowledge and sincerity some of these instruments of the Diuell hauing for the most part no life or hart eyther in study or preaching but when enuy and malice and a desire to be contrary doth instigate and pricke them forward These are like them of whom the Apostle complained that were contrary to all men and forbid vs to preach to the Churches that they might be saued
in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of praise if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and faile much and often in well-doing yet the desire delight endeuour resolution and affection is in all pleasing and firmnesse to walke before God without eyther hypocrisie or presumption this was Abrahams praise Nehem. 9.8 Secondly that men continue faithfull vnto the death Nehem 9.8 with all constancy and holy perseuerance beleeuing in Christ and worshipping GOD euen to the ende of their dayes this is called for and crowned Reuel 2.11 Thus of faithfulnesse in spirituall things Faithfulnesse in temporall things stands in three things First Reu 2.11 Faithfulnesse in temporall things in the sincere diligent and carefull discharge of the duties of our Callings It was a singular prayse in Daniel that when his enemies sought occasion against him they could finde none concerning the Kingdome Daniel 6.5 hee was so faithfull and without blame and therefore they must take him if euer concerning the Law of his God Then doth the glory of Gods people shine A Caueat for Professors when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befalls them for the Law of their God they may beare it with all comfort and constancy as did Daniel But how doth it blemish the glory of profession when men can say and see that Professors are idle deceitfull busie-bodies and carelesse in their places and callings they cannot build so much by profession as they destroy by their scandalous and carelesse courses Secondly in the right vse and profitable disposing of our riches euen the outward things God hath giuen vs. This lyeth vpon vs as one of the tokens of our faithfulnesse nay this is necessary to the being of this praise In the 16. Luke 16.9 of Luke Christ exhorts to the wise and liberall bestowing of our riches vnto the necessities of the poore and for other holy and needfull vses And because there lye in the hearts of carnall men many Obiections against this Exhortation therefore hee forceth it with reasons that meete with mens carnall conceits And first whereas men out of an ouer-great estimation and liking of these Obiect 1 earthly things doe easily obiect that they must be carefull of the sauing and sparing in the vse of their riches for they are all the comfort they haue in this world Solution Hee answereth that men should not so much loue these earthly things for they are riches of iniquitie that is sinne that makes a man miserable and accursed is most an end mixed with riches Verse 9. eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Obiect 2 Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations Solut. they that is eyther the Angels or the Poore or thy Riches shall let thee into heauen euen to sure dwelling places and this should moue the rich because the time will come when thou shalt want and all the riches in the world cannot helpe thee Obiect 3 Oh but a man may bee saued and enioy these euerlasting habitations though hee doe not so part with his riches Solut. Sol. Hee cannot for a man cannot bee saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches Verse 10.11 and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for he that is vniust in the least that is Riches would be vniust in much that is Grace Obiect 4 Oh but our goods are our owne and therefore why should we giue them to others Solut. Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers Psal 24.1 Prou. 3.27 for God is the Lord of the whole and the poore is the owner of a part Obiect 5 Tush but a man may haue a good heart to God and yet not deliuer out his goods to other mens vses nor leaue his content that he hath in the fruition of them Solut. Verse 13. Sol. That is false too for a man cannot serue two Masters one man cannot serue God and Riches And thus our Sauiour meeteth with the Obiections of worldly men The wordes also containe notable reasons to perswade to faithfulnesse which lieth in this good vse of Riches first they are riches of iniquity secondly the right vse of them makes way for heauen thirdly hee is like to be a godly man in the vse of Grace that is a faithfull man in the vse of Riches fourthly God else will not trust vs with Grace fiftly he will else be a very vniust man and his riches wicked sixtly Grace onely is his owne goods and to be without Grace is to liue and dye a beggar lastly thou canst neuer serue God and Riches Thirdly in temporall things Faithfulnesse shewes it selfe in the vprightnesse and harmelesnesse of our carriage towards others as in keeping of promises Psal 15. in the honest discharge of the trust laid vpon men eyther in Church or Common-wealth Nehem. 13.13 Prou. 13.17 in witnesse-bearing Prou. 14 5.25 in iust gaines and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like dueties of iustice Thus then we see who is a faithfull man euen hee that knoweth his owne reconciliation with God by faith that performeth his vowes to God that sincerely worships God and laboureth the increase of holy graces that will doe nothing against the trueth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Priuiledges of the â—â—ithfull Now if wee be such then is our estate most comfortable for first God will bee faithfull to vs in the accomplishment of all his promises secondly the Worde will be faithfull euen a sure fountaine of true comfort and helpe in all distresse thirdly Christ will be a faithfull both High Priest in heauen by his intercession making request for vs to God and both to earth and heauen he will be a faithfull witnesse Hebr. 2.17 Reuel 15. 3.14 so as while we liue we shall finde the testimony of IESVS in our hearts and when wee die hee will not bee ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward Prou. 11.18 And this of the second title giuen to Gods Children Brethren The Children of God are said to be brethren in a foure-fould relation 1 To Christ 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are wee brethren
their heads but shooes also for their feete against the filth of the times and thorny cares of the world and all the difficulties of a daily diligence in their standings k Ephes 6.15 Thus of the third part of the description The fourth followeth The manner of prouidence in planting it amongst them in these words God sends the Word before we seeke it And is come vnto you Where wee may obserue that if the meanes of happinesse finde vs not out to worke vpon vs wee would neuer looke after it if God were not more carefull to send it then we to seeke it it would neuer be had Wee see this by common experience that whole multitudes of people liue without any sense of the want of the Word and did not God by some great prouidence send it them and perswade them to the vse of it it would neuer be had and this comes to passe because men are dead in sinne and sicke of a Lethargie in the very vse of the light of Nature in matters of godlinesse and besides there is an incredible inclination in our Natures to seeke for contentment in things below and to bee pleased with any condition rather then soundly to digest a sense of the necessitie of vsing the meanes for happinesse in better things And lastly this neglect of seeking the Word comes from errours about mens estate while they thinke that they may be in Gods fauour and like enough to be saued without any such adoe Thus of the fourth part The fift thing in the description is the subiect persons to whom the Gospell came viz. the Colossians and all the World Vnto you as it is euen vnto all the World Hence wee may note First the Truth of God in his promises hee promised flourishing Churches of the Gentiles and loe it is effected the Word is gone out into all the World Secondly That the true triall of all Doctrine is by enquiring whether it bee agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise A triall of Doctrine yet his Doctrine were to bee detested as accursed l Gal. 1.8 And therefore wee may iustly complaine of the Papists and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs and will not beare it that men should seeke ground for their Conscience by ouer-looking all the hundreds of yeeres since Christ and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles all Doctrines since then though in the purest times are to bee receiued no further then they agree with the Doctrine of Christ and his Apostles Thirdly that men are bound to seeke the word wheresoeuer it may bee heard for if this had not beene so Men must seeke the word whensoeuer it may be had how could all the world receiue the light of the Gospell and further wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach a necessity lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne greeuously that in this light create so many insufficient men and set them ouer the flocks of CHRIST For if want of able men had beene a reason the Apostles should haue seene into this necessity to ease the labour and care of the Churches but it is a more greeuous sinne to admit ordaine and place them and yet see many worthy and able men wholly want places Fourthly All the world cannot signifie euery particular man in the world wee might heere note the vanity of their argument that would proue vniuersall grace because Christ died for all men for in this place here is not onely the world but all the world and yet here cannot in any reasonable sence be meant all the singular men and women in the world for there were many thousands of particular persons to whom the Gospell came not and therefore by all the world as heere so in that question may bee vnderstood all the Elect world or if the world vniuersally then it is true in respect of offer or not excepting out of any of any Nation or by all the world is ment men of all sorts and conditions in the world Fitftly The swiftnes and power of the Gospell Wee might heere note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that wee consider that the Magistrates generally drew the sword against it and there were not wanting Ministers to oppugne it euen false teachers of all sorts and besides the people had beene so long time settled in their false Religion and lastly if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles Thus of the fift part of the description The last thing by which the word of GOD is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the efficacy of it and here the Apostle sheweth first what it doth It bringeth fruit and It encreaseth for so it is added in some Copies secondly vpon whom as euen in you thirdly when it began to bee so viz. from the day that you heard c. fourthly what made it worke so viz. the hearing and true knowledge of the grace of God And is fruitfull Concerning fruitfulnesse required as an effect of the word I consider foure things First the Reasons to mooue vs to fruitfulnesse Secondly the sort of Fruits wee should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might mooue vs to make conscience of glorifying God in our places by bearing the fruit of the Gospell euen expressing the power of it in our liues First it is a speciall glory to GOD and to our adoption and calling l Iohn 15.8 Secondly it is a testimony that we are indeede Christs Disciples m John 15.8 Thirdly the practizing of those things which are within the compasse of Gods promises such as are all the fruits of righteousnesse is the very ground-worke of true prosperity n Psal 1.3 Fourthly To this end did God by election before time and speciall vocation in the Gospell choose vs and call and single vs out of the world o Ioh. 15.16 Fiftly It procures vnto vs an vnstained and inoffensiue glory euen vntill the day of Christ p Phil. 1.11 Sixtly If a man endeauour to bring foorth fruit and to walke as becomes the Gospell hee is sure to speede when hee hath any suit to God q Joh. 15.16 Seuenthly against such there is no law r Gal. 5.23 Eigthly it shall bee to vs according to our fruit ſ Ier. 17.8 Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches t Ier. 17.10 Tenthly If wee bee not fruitfull wee shall bee
must be circumcised by the painefull mortification of sinne and the painefull casting away of sin as a wretched fore-skin and that wee should suffer affliction of spirit for sin till our hearts were as sore as were the Shecchemites bodies 4. That wee are adopted into Gods fauour and communion with Saints and distinguished from all other men 5. That all holinesse of life and forgiuenesse of sinne must be had in societie with the seed of Abraham 6. That through bearing the crosse the first fruites of our bloud should be ready to be offered for him that died for vs. The end of circumcision The ends why circumcision was appointed were 1. To teach them by signification the things before mentioned 2. To be as a sacrament initiatorie to let them into the Church 3. To be a partition wall between them and the Gentiles and as fetters to restraine them from society with them 4. To binde them to keepe the whole Law d Gal 5.3 5. To be a seale both of the righteousnesse of faith e Rom. 4.11 and of their right and possession of the Land of Canaan as a type of heauen f Gen. 17.7 There were three sorts of citizens in the old Church of the Iewes Isralites proselites and religious men Isralites were of the seede of Abraham those were bound to circumcision necessarily g Gen. 17.12.14 Proselites were Gentiles conuerted to the Iewish religion those for the strengthning of their faith did subiect themselues also to circumcision and the ceremoniall law Now there were certaine religious men of the Gentiles conuerted and embraced the couenant of God but were not subiect to circumcision such were Naaman and the Eunuch and others Why it vvas abolished Now this circumcision after the comming of Christ was abolished 1. Because all effusion of bloud must cease when Christs bloud was shed 2. The partition wall was now taken downe and therefore there needed no signe of difference 3. The priesthood was changed and therefore the rites belonging to it also Obiect But Christ himselfe is said to be the Minister of circumcision i Rom. 15. Solut. That was true 1. As hee was giuen to the Iewes by expiation to performe what was promised to their fathers 2. Hee was a minister not of the Law which he abolished and fulfilled in his comming but of the Iewes among whom he was conuersant for he preached not to the Gentiles He was a minister of circumcision that is he was a Preacher among the Iewes as Peter was the Apostle of circumcision Thus of circumcision made with hands Now concerning circumcision made without hands 5. things in this verse may be noted 1. The persons circumcised ye 2. The time are 3. The manner negatiuely set downe without hands 4. The forme of it putting off the body of sinnes of the flesh 5. The efficient cause the circumcision of Christ Note In generall we may note that the case of the Gentiles is not worse then the Iewes we want sacrifices types oracles circumcision c. but wee haue the thing signified 8. Reasons why there be such hard phrases and kindes of speech in Scripture before the law they had the shadow vnder the Law they had the Image after the law we haue the body Quest But what should bee the reason that the holy Ghost in this place and in diuers others vseth such hard phrases and darke kindes of speech Answ The Lord of himselfe in many places of Scripture doth vse allegories or darke sayings 1. Thereby to execute vpon wicked men a strange and secret curse He speaks to them in parables k Math. 13. Esay 6. 2. The maiestie of the matter sometimes denieth to be exprest in more ordinarie termes 3. In allegories the holy Ghost doth not only tell the thing but explicate it by comparisons as here 4. The hard places of Scripture are Gods chests wherein he hides his treasure from wicked men 5. God hereby prouides for the constant nourishment of the faithfull that though now they finde a sweet rellish in the word yet if they come againe to the same word there is such depths in it they may finde more food in it 6. God somewhat aimes at the humbling of the proud heart of man and will hereby make him see his wants and many waies buffet him 7. To excite in vs so much the more diligence 8. Some parts of Scripture are for an appointed time l Heb. 2.3 and till then they are sealed vp So a vaile is yet drawne ouer some parts of the Reuelation in things not yet accomplished so it was in Daniels time m Dan. 12.8 Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace What circumcision vvithout hands is wrought by the word vpon the members of Christ vpon their receiuing into the mysticall body by which corruption of nature is wounded beloued sins cast away with sorrow and the sinner receiued into an euerlasting communion with God and his Saints Now that there is such a worke as this in euery childe of God is apparant by these places of Scripture Deut. 10.16 30.6 Ier. 4.4 Rom. 2.26 and this text The first thing here to be considered is the persons both in themselues ye and in their relation to Christ in whom and to other gifts mentioned before and imported in the word also Ye What graces we heare to be in Christs members we must looke to it that they be in vs it was no comfort to the Colossians that others were circumcised with circumcision without hands vnlesse it might be truely so said of them also Which serues for great reproofe of many that neglect the power of all doctrine which is the application of it to themselues but this comes to passe either for want of faith n Heb. 2.1 or through preiudice o Psal 2.3 2 King 9.11 Ier. 29.26 or the slumbring of the spirit or the loue of secret sinne yea many lose the power of the doctrine by wandring obseruation how it may sute vnto others In whom Circumcision without hands is onely found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinnes with sorrow this is the difference betweene temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholly prophane such as will mend nothing nor like to heare of mending Some openly sincere professing constantly this circumcision without hands A third sort partaking of the properties of both the former for they agree with the best in these things 1. In the loue of the ministerie and Ministers that preach faithfully 2. In the taste of the powers of the life to come finding the word often of singular power so as they receiue it with ioy and great admiration 3. In the defence of the truth they seeme as forward as any these are neere the kingdom of God as the Scribe was these are
sinnes are from the flesh yea if the flesh did not by defect action approbation or consent giue way to sinne the Deuill and the world could fasten no sinne vpon vs. Diuers persons should be informed herein when they fall into grieuous euill they cry out of their ill lucke or of ill counsell or ill company or of the Deuill but they should indeed cry out of their owne ill nature for the rest could not haue hurt them but by the wickednesse of their owne disposition and we should all grow suspitious of the flesh and his motions reasons desires c and in time to mortifie her with all her lusts Bodie of sinnes He saith not onely that there are sinnes in the flesh but a body of sinnes that is a huge masse or lumpe of sinnes linked together as the members of our bodie are The sins of the fleshly may be called a body in diuers respects 1. In respect of that harmonie and vnion of sinnes one with another in practise so as if one sinne be practised many will accompanie it as in Adams sinne the sinne was to eat the forbidden fruit but that would not be alone but was attended with doubting of Gods word with faith in the deuill with most inordinate pride or desire to be like God with discontentment with their present condition with vile ingratitude with apostacie from all righteousnesse with prophanation of the sacrament with wilfull murther of all their posteritie and euill concupiscence Cain was angry that God did not accept his prophane sacrifice but would this sinne be alone no for there followes it the hatred of his brother the falling of his countenance the reiecting of Gods admonition coloured hypocrisie murther and blasphemie When desire of gaine infects the hearts of Trades-men we see by experience it will not be alone a number of transgressions growes with it as loue of the world more then God neglect of sinceritie in the vse of Gods ordinances swearing breach of Sabboth rigorous dealing with inferiours vnmercifulnes to the poore selling by false weights and measures vsurie if not otherwise yet in selling time deceit lying oppression by ingrossing of wares or incroaching vpon the trades of others 2. In respect of vnion in continuance after they are committed thy sinnes committed vanish not but by adding sinne vnto sinne thou makest vp a very body of sinne and so in Gods sight they stand compacted together as the very limbes of a monster 3. These sinnes may be called a body because they are committed by the body as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a body of sinnes for that it hath many things like vnto the body of man or many comparisons may be taken from the body of a man to expresse the sinnes of the flesh As the body of man is a faire substance made of base matter so sinne in it selfe is most vile Similes though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure And as there be many members in the body so there are in the sinne of the fleshly man as some members in the body are outward some inward so are our sins As men would be ashamed of their bodies were it not for their clothing especially if there be any deformitie so would men of their sinnes were it not for their great places or faire excuses and wretched shifts they haue to hide their deformities And as the body of the prisoner in a dungeon is alike a true body with his that sitteth on the throne so sinnes that are secret that are neuer so closely committed are sinnes as well as such as are openly done As his body is a true body that yet wants a legge or an arme so it is in some though they be not murtherers or adulterers yet they may haue a bodie of sinne in them As the naturall bodie cannot liue if you take away foode and clothing so neither would sinne if we did not loue it approue it defend it excuse it and if wee take away carnall reason and ill companie And as the bodie of Princes is better clad then the bodies of poore men yet it is alike a bodie of clay and corruption so are the sinnes of great men though men doe not speake so openly of them Vses Now for vse of all First here we may see a difference between the sinnes of the regenerate and the sinnes of the vnregenerate in the godly after calling there is not a bodie of sinnes the nest of sinne is scattered sinne is not in his full strength he doth not giue his members as seruants to vnrighteousnes Secondly here men may try the truth of their repentance that is not true repentance that mortifies some one or few sinnes but that which mortifieth a whole bodie of sinnes Thirdly this shewes the greatnes of Gods mercies that can forgiue or take away a whole body of sinnes and transgressions Lastly this may be a great comfort to afflicted consciences that cry out of the multitude of their sinnes if thy sinnes were as many as the ioynts of thy body and as strong as the body of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes How sinne must be put off Put off Sinne must be put off as the begger puts off his raggs and as the Master puts off his false seruant and as the porter puts off his burden and as the husband puts off his vitious wife and as the serpent puts off his skin 4. Things in mortification There are foure things in mortification distinct The first is the dislike of sinne the second is the confession of sinne the third is the godly sorrow for sinne the fourth is forsaking of sinne this last is here meant by putting off of sinne and this the Lord stands vpon as a thing he will neuer dispense with the want of it as these places shew Prou. 28.13 Esay 55.8 Ier. 7.3 4. Esay 1.16.17 Psal 199.9 Ephes 4.22 c. 1 Pet. 4.1 2 3 4. Ezech. 18.33 and there are exceeding comfortable promises made to such as are vpright in the desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12 13. Esay 1.18 What the flesh doth in the godly Quest But can the flesh be so mortified and sinne so put off that it shall cease to be any more in this life Answ No for euen in the children of God the flesh will raise infirmities it will let the vnderstanding it will be framing euill thoughts it will lust against the spirit it will not alwaies allow what good is done or to be done it will present euill when good is to be done it will rebell against the law of the minde yea sometimes the soule of the poore sinner is led captiue for a time by his imperious flesh When sinne is put off Q. But how can
it then be said to be put away Answ Sinne is put away first if it reigne not not hold a constant dominion ouer vs it may be put away euen when it leads vs captiue if it be an vnwilling captiuitie if the power of it seeme vnto vs as a most base seruitude It is put away if men take no care to fulfill the lusts of it Secondly if there bee a constant cumbat in some degree against it if we finde a striuing and constant fighting against the corruptions of our nature if we pray against it iudge our selues for it and mourne ouer it with an vnfeined desire to forsake it this desire to be put off is one true degree of forsaking of sinne Sinne is put off fiue waies That this may yet be better vnderstood we must know that sinne is put off fiue waies euen in this life 1. Sacramentally in the signe couenant and seale that is in baptisme 2. In the guilt of it though not in the act of it thus God puts off by not imputing 3. In act too by inchoation though not perfectly 4. Perfectly though not in vs yet in Christ our head it is already put away in his person though not in ours 5. It is put away in hope in that we do by hope waite for an absolute and full redemption from all sinne and miserie Thus of the forme of this circumcision the efficient cause followes By the circumcision of Christ There is a twofold circumcision of Christ A twofold circumcision of Christ First that which he suffered in himselfe Secondly that which he works in vs the vertue of the first is a great cause of the second Quest But why was Christ circumcised Why Christ was circumcised seeing there was no cause of circumcision in Christ for nothing could be signified by it seeing he was the Messias himselfe perfect God and man nor was there any impuritie in him the amputation whereof should thereby be signified he was a Lambe without spot a high Priest separate from sinners the couenant of the promised seede was in him fulfilled and he came to abolish circumcision and lastly t is he that circumciseth the hearts of others Answ 1. Christ was circumcised thereby to shew himselfe to be true man 2. Thereby to honour the institution of circumcision as he had done other parts of the Law 3. That the Iewes might not cauill and say they would not receiue an vncircumcised Christ 4. To commend the vertue of obedience by his example 5. That he might beare the burthens of them that being vnder the law were not able to beare the burthens of the law God by this signe as by an initiating rite did subiect him to the law he hereby professing himselfe a seruant to the Law to make vs free 6. Hee was circumcised and baptized to signifie his vnion with both Churches both of the old and new Testament and that he came of twaine to make one 7. To ratifie and sanctifie the circumcision of the Fathers as his baptisme now sanctifieth ours 8. To signifie the cleansing of our nature especially by bearing of the imputation of our impurities 9. He did in his circumcision begin to satisfie God by those first fruits of his bloud it was as an earnest or pledge of his bloud to be more plentifully powred out it was a part of his humiliation and of the price of our sinnes Lastly he was circumcised that our hearts by the vertue of it might be circumcised for as his death killeth sinne in vs and his resurrection raiseth vs vp to newnesse of life so doth his circumcision circumcise our hearts Hence we may gather comfort against the difficulties of mortification for Christ will be pleased to deriue vertue from his owne circumcision yea it is a pledge to assure vs that as certainly as he was circumcised himselfe so he will see to it that our hearts be circumcised if we will cast our selues vpon him and by faith come vnto him there is no sinne so linked but in Christ we may haue some deliuerance from it On the other side it shewes the miserie of all such as liue in the loue of their sinnes and minde not mortification this shewes they are not in Christ yet for they cannot be in Christ except they be circumcised Lastly it may serue for instruction at once to all that hope for freedom in Iesus Christ to shew the proofe of their interest by their circumcision spiritually and to speake distinctly of it we must vnderstand that the Lord that requires this circumcision of vs extends his precept both to the heart * Jerem. 4.4 and the eares x Ierem. 6.10 7.51 and the tongue and contrariwise complaineth of vncircumcised both heart and eares and lips y Exod. 6. The sinnes in the heart to be circumcised Sinnes in the eares to be circumcised Sinnes in the tongue to be circumcised in the heart we must especially looke to the circumcision or mortification 1. of ignorance 2. of wicked thought 3. immoderate care 4. prophanenes in Gods seruice in a wretched securitie or a neglect of inward worship 5. disordered affections as lust anger suspition 6. discontent with our estate 7. vnbeleefe Now for our eares they must be circumcised 1. in the vnpreparednes or want of attention in hearing the word 2. in receiuing tales 3. incommunicating with the sinnes of others by a willing hearing of their wickednesse Lastly looke to the circumcision of the tongue and that in the care to auoide 1. the polluting of Gods name either by swearing or blasphemie 2. rash censuring 3. rotten speech 4. lying 5. bitter and furious words and the spirit of contradiction 6. flattery 7. tale-bearing 8. idle and vaine words And thus much now of the spirituall circumcision and of the 11. verse VERS 12. In that yee are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him from the dead IN the former verse the Apostle hath laid downe the first reason directed it principally against Iudaisme we haue spirituall circumcision in Christ and therefore we neede not carnall circumcision and so by consequent none of the ceremoniall law Now in this verse he meeteth with obiections Ob 1. The reason seemeth not to follow they were spiritually circumcised therefore needed not the outward for so was Abraham yet he receiued outward circumcision Answ The reason is of no force now in the new Testament because Christ hath appointed another sacrament in stead of it for we are buried with Christ by baptisme Ob 2. But was not Circumcision a more liuely signe Answ It was not which he sheweth to be true both in respect of mortification and in respect of viuification baptisme liuely representing and sealing vnto both Quest But haue all that are baptised these things signified by baptisme Answ They are offered to all but they are inioyed onely by such as haue faith in
and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgiuen for either it is a Synecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who euen after forgiuenes are maruellously troubled with the flesh and the wicked proanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them repentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now if God forgiue a man he will certainely giue his good spirit to mend his nature and cleanse him from his sin 3. That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholly neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnes of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carelesse multitude and by the entertainement of false opinions about it as that it need not be sought or cannot be knowne or hereafter will be time inough to inquire or else men are conceited in false acquitances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in Scripture or that their ciuill course of life or their works of mercie or piety will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2. Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainely we pay it not be sides the word notes that it is freely done as hath been shewed before 3. Shall we not be stirred vp to seeke forgiuenes of sinnes Quest What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes What wee must doe to obtaine forgiuenesse of sinnes Answ 1. Thou must forgiue men their trespasses q Math. 6 16. 2. Thou must acknowledge thy sinnes r 1 Ioh. 1.9 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes ſ Iam 5.16 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins t Math. 26. 5. Thou must bewaile thy sinnes u Zach. 12.12.13 13.1 and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrarie to vs and tooke it out of the way nailing it to his crosse THis verse and the next containe the seuenth reason of the dehortation it is laid down in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus if the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfully to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our neckes till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14. by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a Chyrographe a bill of debt and it accuseth by ordinances that is it taketh conclusions from the law of God to arrest or condemne the sinner But most vsually it is referred to the ceremoniall law by some of them men did enter into bond as by circumcision so faith the Apostle he that is circumcised is bound to keepe the whole law Gal. 5.5 By others of them men made bils of debt circumcision confesseth corruption of nature by propagation The washings were open confessions of the foulenes of our liues x in the sacrifices men subscribed to their owne death and damnation for they confessed they had deserued to die in steed of the beast The words may be true of all but most principally of the ceremoniall law In generall he here intreateth of deliuerance from the ceremonies of Moses then two things may in particular be noted 1. What the ceremonies were in themselues 2. The manner or meanes how the Church was discharged of them For the first if we require what they were They were 1. for honor ordinances of God 2. for vse hand-writings 3. for effect they were against vs or contrarie to vs. Ordinances Some read for ordinances some read by ordinances some with ordinances and some of ordinances They that read for ordinances say the hand-writing was for ordinances that is either in fauor of the decrees that
consideration of all this may much abase and humble vs for our deadnesse of spirit and egregious slownesse of heart in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b 1 Pet. 5.8 then we either doe take or are willing to take to saue our owne soules by seeking these things all of them so worthy to hee sought The worldly man is more industrious to seek riches and the ambitious man more to seeke honor and the luxurious man to seeke his sport lust or pleasure then Christians are to seeke those things that are aboue though neuer any truly sought but did finde c Matt. 7.7 and neuer lesse was found then either the euidence or the possession of a kingdome d Luk. 12.32 and that of God Nay nay how haue euery one of vs sought out all wayes and all inuentions while we liued in the seruice of the flesh and had no fruit or wages but that of which we are now ashamed e Rom. 6.21 and yet are seldome or neuer weary of such vnprofitable and shamefull labour But I referre the vrging of motiues till I come to the next verse it followeth Where Christ sitteth at the right hand of God These words containe the latter reasons and comprehend a principall part of Christs exaltation the meditation whereof is here vsed to excite vs to the loue of heauenly things seeing our Sauiour Christ that so entirely loues vs not onely is in heauen but is therein great fauour and honour and maiesty and power A fourefold presence of Christ There is a foure-folde presence of Christ For first hee is euery where as God Secondly he is in the hearts of the faithfull only by his spirit of grace and regeneration Thirdly he is by representation in the Sacrament Fourthly he is bodily in heauen Quest Quest But is not Christ with his Church on earth still Ans Answ He is as God but not as man I say not as man locally for else hee is present in his members that beare the image of his true humane nature and his very body is present sacramentally he is present by the imputation of righteousnesse and by mysticall vnion The acceptations of the words The right hand of God hath diuerse significations in Scripture sometimes it signifieth the power and helpe of God f Psal 44.3 Acts 2.33 Sometimes the place of eternall rest in heauen g Psal 16.11 Sometimes it notes the Maiesty and authority and soueraignty of God h Psal 110.1 Heb. 1.3 To sit signifieth to abide or dwell i Luk. 14.49 and to gouerne k 1 King 1.30 Prou. 20.8 Isay 16.5 Here to sit at Gods right hand comprehends three things First an exceeding glory aboue all creatures euen the very Angels l Heb. 1.13 Acts 7.55 Secondly full power of gouernment m Eph. 1.20 Thirdly an equality in maiesty and soueraignty euen with God the father in his person n Phil. 2.6.7 9. Ob. But Stephen saith he saw him standing at Gods right hand o Acts 7.75 Sol. Sol. Diuers gestures for our capacity are attributed for diuerse ends First hee stands to shew his watchfull eagernesse and readinesse to take notice of wrongs to his members to come to their succours Secondly He sits to note maiestie and soueraignty Ob. But to sit at Gods right hand seemes to import the reall communication of diuine attributes to the humane nature so as in his very body hee is euerie where c. Sol. It doth not Christs human nature is here reckoned vnder the name of things aboue And besides in the Epistle to the Ephesians the Apostle saith expresly he sits at Gods right hand in heauenly places p Eph. 1.20 Vse 1 The vse of Christs sitting at Gods right hand follow And first it may bee a notable terror to wicked men if they doe but consider that hee whom they daily pierce by their sinnes q Reuel 1.7 and despise by contemning his ordinances by which he would rule them r Luk 19.14 is exalted to such glory that hee hath all power to subdue his enemies vnder his feet Å¿ Psal 110.1 But sure it is if they will not now feare and repent the time shall come when all they that sayd this man shall not rule ouer vs shall see him sitting at the right hand of the power of God t Matt. 26.64 and comming in the clouds to render vengeance on all those his aduersaries that would not obey his Gospell u 2 Thess 1.8 but striue to breake his yoake and east his câ—rdâ— from them x Psal 2.2.3 Secondly it may serue for singular comfort to all Gods seruants Fâ—r from his session at Gods right hand flow vnto them many singular blessings 〈◊〉 the Vse 2 places of Scripture quoted in the margent will shew First the casting out of all accusations of Sathan y Rom. 8.34 Eph. 1 20. Secondly the filling of the Church with all needfull fulnesse of grace and blessings z Heb. 1.13.14 Thirdly the seruice of Angels ministring to the heires of saluation Fourthly speed in all suits a 1 Pet. 3.22 Fiftly the prouiding of a place for vs b Ioh. 14.2 Sixtly Intercession c Heb. 7.26 Seuenthly power to subdue our enemies d Psal 110.1 As the consideration of the seuerall places of Scripture alledged will manifestly shew Yea his exaltation may be our comfort because in a sort wee sit together with him e Eph. 2.6 not only because this honour is done to our nature in his flesh but also because by our mysticall vnion it is done to our head and moreouer he doth in part communicate this honour to vs for as Christ is at the right hand of the father so is the Church at the right hand of Christ f Psal 45.10 Finally in the second comming of Christ this glory shall bee more fully and openly communicated when all the faithfull shall bee set on his right hand g Mat. 25.33 to heare that most gracious sentence Come yee blessed of my father inherit the kingdome prepared for you before the foundations of the world Thirdly the session of Christ at Gods right hand may teach vs first to minde a spirituall worship seeing hee hath taken his body out of the way Secondly to goe boldly to the throne of grace to seeke helpe in time of need h Heb. 4. vlt. seeing we haue so sure a friend to procure both audience acceptance and successe thirdly to waite with patience vnder all sorts of wrongs for it is sure that hee that shall come will come in his due time and will not tarry and then hee will make all his enemies to be his footstoole i Heb. 10.12.13 Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stirre vs vp to mind heauenly things And surely if wee doe seriously waigh it
thou hast gotten all thou canst together thou knowest not whether hee shall bee a wise man or a foole that shall enioy them after thee k v. 19. Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and greefe and their hearts take no rest in the night l v. 23. In the third chapter these further reasons may bee noted First all things are swayed with the swinge of their seasons and times Ch. 3. v. 1. 9. So as nothing is steady though bee borne and now plant and build and laugh and daunce and embrace and sow and loue and liue in peace yet there will bee a time to plucke vp and breake downe and weepe and mourne and cast away and hate and mourne and die too Secondly though the Lord should set the world in a mans heart yet hee might spend all his dayes and neuer know the full nature of these things m v. 11. Thirdly all things are subiect to Gods vnauoidable disposing Let man get what hee can yet God will haue the disposing of it and whatsoeuer God shall doe it shall abide to it can no man adde and from it can none diminish And this God will doe that man may feare him n v. 14. Fourthly such is the state of the children of men that they may lose all they haue at the very place of iudgement o v. 16. Fiftly yea the verie state of mortified men in the reason of carnall men because of these oppressions and vncertainties seemes little better then the state of beasts p v. 18. In the fourth Chapter note Ch. 4.1.2.3 first that when a man hath set his heart vpon these earthly things if euer hee lose them he is filled almost with vnmedicinable teares and sorrow so as hee would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie q v. 4. Thirdly the eying of these things infatuats many a mans heart so as wee may see many a man that hath neither sonne nor daughter nor brother and yet there is no end of his trauell and he hath not the iudgement to say with himselfe for whom doe I trauaile and defraud my selfe of pleasure r v. 8. Fourthly a man may get much with sore trauaile and liue to see himselfe despised of him for whom he prouideth them so as they that shall come after him will not reioyce in him Å¿ v. 15.16 In the fift chapter there are also seauen other reasons First Chap. 5.8 these earthly things leade the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly hee that loueth siluer shall not bee satisfied with siluer and hee that loueth riches shall bee without the fruit thereof t v. 9. Thirdly when goods encrease they are encreased also that eate them and what good commeth to the owners thereof but the beholding of them with their eyes u v. 10. Fourthly many times the seruant sleepeth when the master can get no sleepe x v. 11. Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine y v. 12. Sixtly or else they will perish while the master looketh on z v. 13. v. 13.14.15 Seuenthly but certaine it is he can carrie nothing out of the world when hee goeth but must leaue them where hee found them In the sixt Chapter there are these reasons First Chap. 6.1 to 7. a man may haue all abundance and yet not haue a heart to vse them and so bee worse then an vntimely fruit Secondly what needs all this adoe for all is but for the mouth and nature is content with a little And therefore to haue a soule so vnsatiably greedy of hauing is a prodigious madnesse a v 7. Thirdly the hauing of all these things makes not a wise man better then a foole what wants a poore man if hee know how to carry himselfe with the wise Fourthly all cannot make thee cease to be mortall For it is knowen man cannot striue with him that is stronger than he c v. vlt. In the seuenth Chapter there is this reason A man may spend all his dayes before hee can come soundly to know after many trialls what is the best vse to put these earthly things to And for honour in the eighth Chapter three things are worthy noting First a man is not Lord of his owne spirit to keepe himselfe aliue in his honour d Chap. 8 8. Secondly many men rule to their owne ruine e v. 9. Thirdly men after death are quickely forgotten They that come backe from the holy place remembreth them not long Yea a man may be quickly forgotten in the City where he hath done right f v. 10. Chap. 9.1 And in the ninth Chapter two reasons more are added First no man can know the loue or hatred of God by these things Secondly they are not gotten alwayes by helpe of meanes For the race is not alwayes to the swift nor the battell to the strong nor riches to men of vnderstanding nor fauour to the wise which makes the Atheist and Epicure conclude that time and chance commeth to all things The summe of all that Salomon can say is vanity of vanities all is vanity And now that wee haue heard Salomon let vs in the next place heare a greater than Salomon Our Sauiours reasons Our Sauiour Christ in the sixt of Matthew diuides the care of earthly things into two sorts For either men are greedily transported with the desire of getting treasures that is abundance and superfluities or else they toyle their hearts with distrustfull and distracting cares about necessaries as what they shall eat and what they shall put on From the first kinde of care he disswades with foure reasons Foure reasons against the care for superfluities First all treasures are subiect either to vanitie or violence Either the moth will eat them or the theefe will steale them g Mat. 6.19.20 Secondly these things bewitch and steale away mens hearts h v. 21. Thirdly the minding of these things darkneth the eye of the soule with greater darknesse then can be exprest i v. 22.23 Fourthly a man cannot serue God and riches k v. 24. Eight reasons against distracting cares for necessaries From the second kinde of care he dehorts with eight reasons First the life is more worth then meat and the body than rayment l v. 25. And if the Lord haue giuen the greater why should he not be trusted for the lesse Secondly God prouideth for the very foules that haue not such meanes as man hath and will he not prouide for man m v. 26. Thirdly all thy care will not adde one cubit to thy stature n v. 27. but if thou wouldest swelt thy heart out t is God only must increase thy
them but more especially they are in a cursed condition that seeke lies u Psal 4.4 and teach their tongues to lie * Ier. 9.5 neither let men please themselues that they can doe it couertly For liars are for the most part easily found out there is amongst the rest 3. signes of a lyar and in one of the three he vsually discouers himselfe Three signes of a lyar 1. To vary incontinently x Pro. 12.19 2. To hearken to a false tongue y Pro. 17.4 3. To loue lies z Reuel 22.15 But let euery one that feareth God obey this counsell of the Apostle to put lying in the Catalogue of sinnes he would daily watch against And because by nature wee are all prone vnto this sinne we should remember it euen in our praiers to God that he would remoue farre from vs vanitie and lies a Pro. 3.8 Before I passe from this vice there are certaine questions a Quest to be answered a Answ as first whether all lying be sinne or no. That this may be vnderstood men vse to diuide lies into three sorts There is an officious and a pernicious and a iesting lye All men condemne the pernicious lie many excuse the lie in iest and some commend the officious lie but the truth is all are naught And therefore the Apostle saith lie not at all for he speaketh indefinitely But it will be obiected that the midwiues and Rahab and Micholl did lie but it must be answered that their zeale and piety was to be praised Obiect but the meanes they vsed was not to be imitated If any obiect that the Patriarches vsed lying they must know that diuers speeches of theirs which to some seeme to bee lyes indeed were not For Sarah was Abrahams sister and Iacob was Isaacks first borne by diuine dispensation and prophetically and so Pauls speech about the high Priest may be excused when he saith he knew not that he was the high Priest For from the death of Christ the right of the Priesthood ceased If it bee further obiected Obiect that of two euils the lesse is to be chosen I answere Answ that that rule is to be vnderstood of euils of inconuenience not of euils of sinne Now that it may further appeare that it is not lawfull to lie no though it were to saue others from great danger These reasons may be weighed First we may not do euill that good may come of it b Rom. 3. 2. Peter was rebuked for dissembling though it were as hee conceiued to a good end euen to auoide offence and scandall c Gal. 2. 3. Nay it is not lawfull to him though it were to defend Gods cause or to preuent his dishonour therefore Iob saith earnestly and in great heate will yee speake wickedly for God and talke deceitfully for him will yee accept his person d Iob 13.7.8.9 c. 4. If wee might lye to saue others out of danger then wee might lye to saue our selues also for we are not more bound to care for the safety of others then our owne but wee may not lye to saue our selues for then Peter had not sinned by denying his Master keeping his faith and his heart seeing it was to saue his owne life Lastly wee might as well commit fornication with the Moabites to draw them to our religion or steale from rich men to giue to the poore as to lye to profit Quest Quest But is it not lawfull to suppresse the truth sometimes Answ Answ Truth is either religious or politicall For religious truth being asked of our faith we are ingenuously to professe it Now politicall truth is to be considered either as it is required in iudgment or as it is to be vsed in cases out of iudgement As for the truth before a iudge it may not bee concealed when thou art called to answer the truth but in priuate conuersing wee are not alwaies bound to reueale all the truth for the precept Speake euery man the truth e Eph. 4.15 is an affirmatiue precept and so doth not binde alwaies and at all times and in all places Besides charitie bindes vs to conceale and couer many infirmities and a wise man keeps in some part till afterwards and besides it is apparant men are not bound to discouer their secret sinnes to all men Samuel also is taught to conceale a part of the truth when he went to annoint Dauid And thus of the catalogue of iniuries Seeing you haue put off the old man with his workes In these words with the verses that follow to the 12th is contained three reasons to inforce the mortification of iniuries I. They are the workes of the old man vers 10. and they haue by profession put off the old man and so they should doe his workes II. They are now in the state of grace they are new men and therefore haue new manners they are by the meanes renued in knowledge vers 11. and therefore ought to grow in practise euen in the mortification of what remaines of corruption they are renued after the Image of Christ and Christs image is the patterne of all holinesse and they must therefore leaue those sinnes because how like soeuer they bee to the humors and dispositions of the most men yet they are not found in the Image of Christ III. God is vnpartially righteous and iust if men minde not mortification he cares not for them though they were Iewes circumcised freemen And contrariwise if they doe conscionably striue after the holinesse of Christ and the mortification of sinnes hee will accept them though they were Graecians Scythians bond c. In these words is heedfully to be noted the matter to be auoided both the old man and his workes 2. The maner imploied in the metaphor put off with the time haue and the persons yee The old man is by some taken to be their old condition of life in the time of Idolatrie by others to be their custome and habit in sinne vvhat the old man signifieth but it is generally by the most taken to be the corruption of nature and inborne prauitie that vicious humor and ill disposition that naturally is in euery one of vs it is the image of the first Adam in our hearts This corruption is here said to be the man Why corruption is called the man because it is seated in euery part of man and because it rules and frames a man and because it liues in man so as sinne only seemes to be aliue and the man dead and because God will take notice of nothing in the sinner but his sinne And vvhy it is called the old man 2. The old man partly in respect of the first Adam whose sinne is ours by propagation and who is called old to distinguish him from the second Adam a 1 Cor 15.4.5 and partly in respect of our state of corruption which in the renued
to vpbraid censure or finde fault then we haue or can haue Besides this distempered peeuishnes and froward misconceiuing and censuring it is bred of ill causes for it comes either of malice or ignorance Of malice for loue couereth a multitude of sins especially it suspendeth doubtfull actions Of ignorance for it is certaine a wise man will keepe in till afterwards or hold it his glory to be able to passe by an offence Further this sinne may be aggrauated by the relations that are mutually betweene Christians Are they not fellow-members coheires fellow-citizens partakers of the same afflictions are they not brethren c. Besides is not this also a constant iustice that they that iudge are iudged they that censure are censured and doth not this enuying and iangling giue occasion of reioycing to aduersaries Doth it not many times so transforme Christians that it makes them very like wicked men when they grow so distempered that they reuile their owne mothers sonnes h Psal 50.20 Gal. 5.9.10.11 12.13.15 In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons such as this A little of the leauen of these distempers will sowre the whole lumpe and those courses tend not to any good but to the disquieting of Gods people and it is not a small matter to trouble and vexe them Besides inasmuch as Christians haue trouble enough otherwaies it doth not become their brethren to trouble them and we should be so farre from troubling our brethren as we should rather serue them by loue and if men will needes bite one another let them take heede lest they be deuoured one of another Lastly if men will not be warned then let them know the Iudge standeth at the doore i Iam. 5.9 Rules for the practise of forbearance Now that we may attaine this forbearing euen to be rightly ordered towards the infirmities or wrongs of others we must labour to get more Christian loue of others for that will endure all things and beleeue all things and makes vs able to beare and it will driue out suspition which like a wretched Beldame is the mother and nurse of all murmurings and vaine iangling and besides wee must get a greater knowledge of our owne selues and our owne ignorance and corruptions for when we seeme to our selues to be somthing deceiuing our selues we are ready with intemperance to apprehend supposed indignities when none are offered k Gal. 6.1.2.3 Or if thou must needs speak then speake the words of admonition euen Gods words if thou be sure they haue sinned insteed of thine owne vaine and passionate vpbraidings or reproches or censures One another Obserue that vsually where there is any contention or quarrell both sides are guiltie though one principally doe the wrong yet few men are so temperate but they doe wrong againe either in words or deedes or affections and therefore thou shouldest forbeare seeing thou art priuie to thy selfe that in this businesse thou hast not beene such as thou shouldest bee Forgiuing The word signifies sometimes to giue l 1 Cor. 2.12 Phil. 1.29 sometimes to giue freely m Luk. 7.21 Act. 27.24 Rom. 8.32 Gal. 3.8 Philâ—m 22. sometimes to remit freely the punishment n Act. 3.14 sometimes to deliuer vp for fauour or to pleasure others o Act. 15.11.16 sometimes to forgiue and so here Quest But can any man forgiue sinne to another Answ Man may forgiue the trespasse though not the sinne 2. Man may forgiue the punishment that by man might be inflicted so as not to require it 3. Man may pray to God to forgiue it Ob. Obiect But it is said no man can forgiue sinne but God Sol. Sol. True no man can remit the eternall punishment or the curse of the Law or take away the guilt of sinne before God But man may forgiue it as farre as concernes himselfe Now others may obiect contrariwise that 2 Cor. 2.7 They are willed to forgiue Ob. and yet the sinne of the incestuous person was not so much a trespasse that concerned them as a sinne against God Sol. Sol. This sin also was a trespasse against them 1. As it was a scandall 2. As it might cause them and their profession to be euill spoken of for his sake againe to forgiue in that place may be taken in a large sense for to be reconciled to him Quest Quest Is reconciliation necessarily comprehended vnder forgiuenesse Answ Answ Wee are tied to seeke it and desire it and to vse all humble and iust and discreet courses to attaine it But if it will not be had we are discharged if we forgiue Neither vnto obstinate offenders that will not acknowledge their sinne are we bound to remit the punishment or sometimes to notifie the pardon of the fault If any man haue a quarrell to another When he saith here if any man it imports that such Christians might be as there should be no iarres amongst them Discords might wonderfully bee preuented if there were care and discretion in men The word rendred quarrell signifies a complaint certainely it is a great weakenesse to be vpon euery occasion complaining of the wrongs are done vs and making report of them to others And it shewes too that we should forbeare and forgiue euen in such things as these And where hee saith any man it shewes no men are exempted from the practise of clemencie That it is here required of one is required of all no greatnesse of gifts or place can priuiledge any As Christ forgaue you so doe you 1. Examples in all rules of practise moue much 2. As heere the head of the Church is an example to all his members so should those that are heads of the common-wealth or familie carry themselues so as by their examples to direct aswell as by their precept not onely shew what to do by commanding but how to doe it also by example 3. Especially in forbearing and forgiuing example in great persons doth wonderfully affect the common people and therefore because there are so few on earth here is one from heauen Quest Quest But why is there added reason to this vertue and not so to each of the former Answ Answ Because the conscience is soone perswaded in the generall that the rest are good as humilitie meeknesse c. But now wee are wonderfully hardly perswaded to forgiue Secondly the Lord may well adde reasons to perswade to forgiue because of the speciall danger of not forgiuing for if a man doe not forgiue there is expresse threatnings that hee shall not bee forgiuen p Math. 6 14. â—8 25 How Christ is said to forgiue Quest But how is Christ said to forgiue Answ Remission of sinnes is attributed to Christ 1. As the meritorious cause of forgiuenesse 2. Because he applies it 3. Because the Christian in his name sues out the pardon of his sinnes and by him procures forgiuenesse Certainly it may bee a
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
to their rebukes Pro. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections Fifthly with piety praying for them for if they must doe it for all men much more for them and if for all in authoritie then for Parents 1 Tim. 2.1 Sixtly with all meeknesse of loue shewed three waies 1. By obeying without inquiring discoursing murmuring or contending 2. By bearing their infirmities either of bodie age or minde obey though aged diseased crabbed c. 3. Obeying without respect of profit some children are obsequiouâ— so long as any thing is to be had from their parents but when they haue all they must haue then their forwardnesse to please is neglected this is a base and mercenarie obedience Seuenthly with all thankfulnes and gratitude a great part of which is to recompence their Parents kindnes by releeuing their wants if they fall into wants 1 Tim. 5.4 Your Parents Viz Both your Parents not your Father onely but your Mother also Leuit. 19.3 Prou. 15.20 In all things Quest But must they be obeyed in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Eph. 6.1 But else we must obey in all things that are not apparant to be sinfull though against our ease profit credit c. Or more plainely thus All things are of three sorts First some things are simply good this must be done though the Parents forbid because God commands Secondly some things are simply euill these things must not bee done though Parents command because God forbids Thirdly some things are indifferent in these children must obey though their Parents require things neuer so vnmeete for things may be vnmeete that are not vnlawfull Thus of the doctrine of their obedience Against this doctrine children obiect many things Childrens obiections ansvvered Obiect I am now in better estate in higher place of better gifts or such like then my Parents Answ This is no reason to withhold obedience and reuerence for Ioseph was a Prince in Aegypt and Iacob in great want Salomon sits in his throne of Maiestie and yet when his Mother comes to him he yeelded all reuerence the throne did not make her cease to be a Mother yea our Sauiour Christ infinitely excelled his Parents and yet he was subiect vnto them Luk. 1.51 Obiect But our Sauiour saith call not men father on earth Mat. 23.9 Answ The words are not to be vnderstood simply but comparatiuely and that either to God or to the Pharisies call no man Father as thou callest God Father but so giue titles to men as all honour and sacred estimation of Gods fatherly care be preserued and call no man Father as the Pharisies ambitiously desire to be called giue not trust and child-like honour to men of what profession soeuer that you should onely trust in them and by performing honour or obedience or recompence to them grow carelesse of the duties you owe to your owne parents as the Pharisies taught Mat. 15.5 Obiect But my Parents require base things and such as cast a kinde of discredit vpon me in the world Answ Consider not the things required but Gods ordination besides God the Father required of Christ to beare the Crosse spitting in the face c. yet he willingly obeyed Obiect But my Parents are disordered persons and foolish c. Answ Pray for them but despise them not besides God knowes what is good for thee and therefore hath caused thee to come out of the loines of such Parents and required subiection of thee Obiect They are not my naturall Parents but my step-father or step-mother Answ Yet they must be obeyed so Ruth obeyed Naomi and Moses Iethro Exod. 18.19 Obiect They are not Parents at all but my kindred onely as my Vncle Aunt c. with whom I am left in trust Answ Thou must be ruled by them so was Hester by Mordecai Vse This condemnes the doctrine and practise of Papists that defend the vowes of solitarie and single life of children without consent of Parents and it meets with the doctrine of the Pharisies that would dispense with childrens releeuing of their parents so they would bestow it vpon them Mat. 15. 2. This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction Prou. 1.8 but especially such monsters as despise their Parents when they are old or mocke them or curse them or chase them or robbe them c. the cursed estate of such children is set downe in these Scriptures Prou. 15.20 and 19.26 and 23.22 and 20.20 and 28.24 and 30.11.17 Thus of the duty the reason followes There are many reasons why they should obey Reasons vvhy children should obey their parents 1. Children haue their substance from them euen their life and their education their Parents then tooke care of them when they had no ragge to couer their nakednesse nor morsell to put into their mouthes and what can children render equiualent hereunto 2. Christ himselfe was obedient to his Parents Luk. 2.51 3. This is the puritie and vprightnesse of children and hereby they must be tried and tried whether their worke be pure Pro. 20.11 4. The consideration of Gods iudgements vpon wicked children should much moue such as were Cham Esau Absolon Abimelech c. 5. If thou obey not thy Parents thou maist liue to bee required by thy children 6. In the sixth of Ephes 1.2.3.4 There are many reasons why children should obey First it is the Lord that is their obedience is both commanded by God and it is for God and besides it is no further vrged then as may stand with faith and piety to the Lord. Secondly this is right it is childrens iustice Thirdly this commandement that requires this is the first commandement with promise for this had a promise in the very first promulgation of it in the Tables written by the finger of God whereas all the rest had their promises annexed afterwards by the ministrie of Moses Obiect But the second Commandement had promise in the first promulgation of the Law Answ Some answer the words of the second Commandement are a proposition not a promise but this answer satisfieth not Some say the promises mentioned in that commandement belong to the whole Law and not to that Commandement alone but I thinke the plainest answere is the fift Commandement is the first Commandement with promise viz. in the second Table A fourth reason is children must obey for so it shall go well with them they shall get good and contentment and Gods grace and blessing by so doing Fifthly they shall liue long on earth to enioy the blessing of God Obiect Wicked children liue long Answ Their life is a death and it is not well with them Esay 65.20 Obiect Gods children doe not liue long Answ For the most part they doe 2. I say if God performe not this promise absolutely in the letter yet he performes
this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so here is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is here rendred to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but wee must so serue as we please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that he frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Family duties in as much as they will not only please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea here he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccles 12. ◠Psal 148.12 There is Scripture for babes and young men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ieroboams young and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psal 144.12 A happy thing when the young men see visions as well as old men dreame dreames Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother Is 62.5 Vse 1. This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes 6.4 2. Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare sermons read the Scriptures seeke the companie of such as feare God or sanctifie Gods Sabbaoths 4. This should teach all to repent euen for the sinnes of their youth Psa 25. For they were then tied to please God aswell as afterwards 4. That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of his childe and dost thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their duty to their children it is not an easie thing to be a Father and mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from all prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speeches from chābering wantones not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists and from making of images of the trinity c. If men would auoide periury they must take heed of common swearing So Ministers must not only call for peace and vnitie but they must take heed of prouocations to discords when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their duties to their children By Fathers he meanes both Parents none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Here I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guiltie of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Answ It is not to allow Parents to be lesse carefull but it may be the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and masters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to finde them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is here restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked