that the life of Christians ought to answere their profession knowledge and the meanes they inioy In the inlarging hereof I consider foure things 1. The Motiues to excite vs to an holy endeauour after innocencie 2. The Reasons why so many men in the visible Church inioying the meanes haue attayned to so little innocencie 3. What we must doe that wee may thus walke 4. The Benefits would be gotten by a holy care of Christian Innocencie The Motiues are such as these 1. Wee are not in our owne power to liue to our selues but are tyed to liue to him that dyed for vs 2 Our soules and bodyes are destinate to incorruption in the Heauens and therefore wee should set our selues so to liue for this short space in this world as wee might deliuer them vp vndefiled in the day of the Lord. 3 Haue wee euer found vnrighteousnesse in God shall wee then serue Sathan that neuer did vs good and forsake the Lord our God When our hearts are tempted to sinne wee should say Shall I thus requite the Lord for the innumerable benefits hee hath bestowed vpon me 4 The long night of sinne and ignorance and hellish darknesse and danger by the light of the Gospell by the meanes of Christ our Sauiour is past and a short season remaines vnto vs to glorifie God and worke out the assurance and fruition of our owne saluation Shall wee not then arise from the sleepe of sinne and now cast away the workes of darknesse Is it not now time to arme our selues against the sluggishnes of our owne Natures and the corruptions that are in the World to walke honestly as becomes this day of grace and fauour 5 The miserable euents of seruing the flesh might moue vs. If wee haue the meanes and make a shew and yet liue carnally and scandalously vvee may deceiue our selues but God will not be mocked wee shall reape as wee sow if wee sow to the flesh wee shall of the flesh reape corruption And for these things the wrath of God commeth vpon the Children of disobedience And therefore let no man deceiue vs with vaine words and if Ierusalem will not be instructed my soule saith the Lord shall depart from her and shee shall be desolate as a Land that no man inhabiteth And contrariwise if wee would sow to the spirit and neuer be weary of well doing nor faint or faile in due season wee should reape reape I say of the Spirit euen life euerlasting 6 We should be much moued by the dreadfull relation wee stand in to God to Christ to the holy Ghost and to the Church to God for wee are his Seruants and therefore ought to be holy as hee is holy we are his Children and therefore ought to proue it by our obedience To Christ for he hath washed vs in his bloud and shall wee pollute our selues againe hee was in his owne practise a perfect patterne of innocencie and shall wee not learne of him wee are his Members shall wee shame and dishonour our Head our Sauiour is in Heauen and shall we be buryed like Moles in the loue of sensuall and earthly things or rather ought not our affections and conuersations to be where Christ is euen in heauen at the right hand of the Father To the holy Ghost wee are his Temple and shall wee defile Gods holy place To the Church which is the Citie of the holy God which hee hath consecrated to himselfe and therefore were it not wickednesse to prophane it with impuritie Let vs liue as the Citizens of God Lastly in the 1 Thes. 4. I finde an Exhortation to holinesse and it is inforced by fiue reasons first it is the will of God Vers. 3. Secondly a holy life is an honorable life Vers. 4. Thirdly they are Gentiles not Christians that liue prophanely Vers. 5. Fourthly God is a certaine auenger of all vnrighteousnesse Vers. 6. And finally we are called vnto holinesse Vers. 7. Secondly if it be asked how it comes to passe that such multitudes of people liuing in the bosome of the Church are touched with so little care of holinesse of life I may answere diuers things 1 The Vayle of Ignorance lyeth vpon their hearts and grosse darknesse still couers those people Though the light be come and the glory of the Lord Yet for the most part these men abhorre the light and therefore are their wayes darke and slippery 2 Mens hearts goe after their eyes and mens senses are made Maisters of their liues and therefore are their affections onely stirred with carnall things they take their directions from their owne flesh and walke in the way of their owne lusts 3 Many times their brethren deceiue them I meane they are misled sometimes by their owne mistaking and misapplying of Gods promises and sometimes by the sinfull dawbing of wicked Teachers that set themselues to strengthen the hands of the wicked and discourage the hearts of the righteous crying Peace and safetie where there is no peace Vngodly men these are that gainesay the doctrine of those faithfull men that would cure this sinfull generation by a meete seueritie of doctrine 4 The most men see no necessitie of the restoring of their soules they cannot be perswaded of the necessitie of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor be forced by the workes of God They will not vnderstand though all the foundations of the earth be moued Thirdly that wee might attayne vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne wayes and our present carnall course and forsake that way and returne from it 2 Wee must get out of the way of sinners for hee that walketh with the vngodly will be like them 3 Wee must mightily labour for knowledge and be much in contemplation and to this end exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal. 1.2 Prou. 8.20 and 2.11.12 Psal. 84.4.5 Esay 2.3 yea wee should by conference aske the way one of another 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour
whole body for from him flowes Peace and Reconciliation vers 20. concerning which Reconciliation there are eight things to be noted 1. the mouing cause which is to be supplyed out of the former Verse as the Coniunction and importeth viz. it pleased the Father 2. the Instrument by him viz. CHRIST the head 3. the Benefit it selfe viz. to reconcile 4. the subiect Persons in generall all things 5. the End to himselfe 6. the Effect making peace 7. the Meanes through the bloud of his Crosse 8. the Distribution of the Persons who in those words things in earth and things in heauen Thus of his relation to the whole Church In the description of his relation to the Church of the Colossians he vrgeth them with two things first their misery without CHRIST 2. the remedy of their misery by CHRIST Their Misery stands in two things first they are Strangers secondly they are Eneâ—ies and both are amplified 1. by the subiect wherein viz. not outwardly onely but in their mindes 2. by the Cause viz. wicked workes vers 22. In setting downe their Remedie hee notes 1. the Meanes 2. the End of the meanes is the death of the body of Christs flesh The end is that hee might present them holy and vnblameable and without fault in Gods sight vers 22. Thus of his relation to the Church of the Colossians and thus also of the second part of this Chapter viz. the Proposition of Doctrine The Exhortation followes where is to be considered first the Exhortation it selfe and then the Reasons The Exhortation is to perseuerance both in Faith and Hope In the Exhortation to perseuerance in faith there is worthy to be noted first the manner of propounding it which is with an If secondly the duty required Continue thirdly the manner of the dutie grounded and stablished fourthly the obiect Grace in Faith In the Exhortation to perseuerance in Hope two things are to be obserued first he sets downe the euill to be auoyded viz. vnsetlednesse or reuolting in the words Be not moued away secondly hee quickens them by remembring the cause and fountaine of their hope viz. The hearing of the Gospell preached Thus of the Exhortation the Reasons follow There are seauen Reasons to inforce this Exhortation to perseuerance The first is taken from the Consent of Gods Elect Which are through the world who haue in the preaching of the Gospell receiued Faith and Hope as their common portion The second Reason is taken from the testimony of PAVL himselfe and that is two-fold the first is the testimonie of his Ministerie This is it hee preacheth and therefore it should be it they should keepe fast the second is the testimony of his Sufferings hee hath endured much for the Doctrine of Faith and Hope and therefore they should continue in it and to stirre them the more concerning his sufferings hee sheweth that hee suffered with great Ioy which hee confirmeth by expressing the reasons of his ioy first because they were the afflictions of Christ secondly because hee had his part allotted him by the decree of God and it was his ioy that hee had almost finished what was left for him to suffer there was but a little remaining thirdly because they were but in his flesh fourthly because they were for them and the good of the Church Verse 24. The third Reason is taken from the testimony of God who inioyned vnto PAVL and other Ministers this dispensation of the Doctrine of Faith and Hope with a charge that they should see his Word fulfilled herein Verse 25. The fourth Reason is taken from the excellencie of the Gospell which is set out first by the nature of it it is a mysterie secondly by the antiquitie of it it was and was hid since the world beganne from Ages and Generations thirdly by the time of the reuelation of it now in the new world fourthly by the persons to whom it is reuealed viz. onely the Saints all which should moue to care and constancy in keeping of it Verse 26. The fift Reason is taken from the excellency of the Subiect of the Gospell which is no lesse nor worse then Christ reuealed by the preaching of the Gospell In this reuelation of Christ in the Gospell consider first who reueales him God secondly the cause of his reuelation the will of God hee would thirdly the manner viz. in a rich and glorious mystery fourthly the persons to whom viz. the miserable Gentiles fiftly the effects or fruits of it which are first the inhabitation of Christ secondly the hope of glory Verse 27. The sixt Reason is taken from the end which is the presenting of them perfect in Iesus Christ which is amplified by the meanes to bring to this end which is preaching and that is amplified first by the parts of it which are teaching and admonishing and secondly by the manner in all Wisedome Verse 28. The seauenth Reason is taken from the holy strife of the Apostle to bring men to this which is amplified by the great successe which the LORD had giuen Verse vlt. A METAPHRASE vpon the first Chapter of the Epistle to the COLOSSIANS PAVL the Messenger or Embassadour-generall for all the Churches of the Gentiles by Commission from the promised MESSIAH now come in the Flesh the Lord annoynted seperated hereunto not for his owne worthinesse or by any priuate motion of his owne or by commandement of any man but by the expresse will of God according to his euerlasting counsell as also Timotheus a reuerend Brother an Euangelist of Christ with full and free testimonie approueth this Epistle written To the Citizens and Inhabitants of the Citie of Colosse that are seperate from the world and sanctified with true Grace and faithfully walke in that holy Calling in brotherly communion one with another and indissoluable vnion with CHRIST your Sauiour Grace be with you and Peace euen the free fauour of GOD with all internall eternall and needfull externall blessings from him that both will and can euen God our Father through the merits of the Lord our annoynted Sauiour We giue thankes vnto God euen that God that by an eternall and vnexpressable generation is the Father of our Lord Iesus Christ remembring you earnestly and constantly in our daily Prayers being exceedingly fired and inflamed since wee heard by continuall and true report of your precious Faith by which you haue with firmenesse and stedfastnesse of assurance laid hold vpon IESVS CHRIST for life and righteousnesse and the rather because wee likewise heard of your holy affection to such as haue seperated themselues from the prophanenesse of the world to the seruice of God especially considering that you haue not the glorious Faith of Christ in respect of persons but loue all the Saints as well as any And as a People not destitute of any sauing Grace we reioyce to heare of that liuely hope by which you haue laid hold on the Promise of eternall glory which
preferments and those that in the time of temptation fall away these specialties of faithfulnesse receiue a great increase of prayse if two things come to them first that mens hearts be faithfull that is that though they haue many wants and infirmities and fayle much and often in well-doing yet the desire delight endeauour resolution and affection is in all pleasing and firmenesse to walke before God without eyther hypocrisie or presumption this was Abrahams prayse Nehem. 9.8 Secondly that men continue faithfull vnto the death with all constancie and holy perseuerance beleeuing in Christ and worshipping GOD euen to the end 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 in the sincere diligent and carefull discharge of the duties of our Calling It was a singular prayse in Daniel that when his enemies fought occasion against him they could finde none concerning the Kingdome 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 when together with their constant zeale in matters of religion they are found carefully diligent and faithfull in their callings then whatsoeuer befals them for the Law of their God they may beare it with all comfort and constancie 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 these 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 prayâ—e In the 16. 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 he forceth it with reasons that meere with mens carnall conceits And first whereas men out of an ouer great estimation and liking of these 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 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 eyther they are wrongfully gotten and sinfully kept or they are causes of much sinning against God or men or himselfe Oh but what good shall a man get by parting with his goods Sol. They shall receiue him into euerlasting habitations 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 help thee Oh but a man may be saued and enioy these euerlasting habitations though he doe not so part with his riches Sol. Hee cannot for a man cannot be saued without Grace and God will neuer trust him with Grace the true treasure that is not faithfull in bestowing riches and good reason for if God gaue a wicked worldling grace hee would neuer be faithfull in vsing it for hee that is vniust in the least that is Riches would be vniust in much that is Grace Oh but our goods are our owne and therefore why should we giue them to others Sol. Ver. 12. That is false for Grace onely is a mans owne but Riches are anothers for God is the Lord of the whole and the poore is the owner of a part 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 hee hath in the fruition of them Sol. That is false to 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 words also contayne notable reasons to perswade to faithfulnesse which lyeth in this good vse of Riches first they are riches of iniquitie 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 hee 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 gaynes and lawfull meanes vsed for profit in our dealings with others Prou. 28.20 And such like duties of Iustice. Thus then wee see who is a faithfull man euen he 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 truth but for the truth that is diligent in his calling that is seruiceable with his riches and lastly that is iust in his dealing Now if wee be such then is our estate most comfortable for first God will be faithfull to vs in the accomplishment of all his promises secondly the Word 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 in earth and heauen he will be a faithfull witnesse so as while we liue we shall finde the testimonie of IESVS in our hearts and when wee die hee will not be ashamed of vs before his Father and the holy Angels and lastly wee shall be sure to haue a faithfull reward And this of the second title giuen to Gods Children Brethren The Children of God are said to be Brethren in a foure-fold relation 1. to CHRIST 2. to the Apostle 3. to the Saints abroad 4. to the Saints at home For the first are we brethren to CHRIST then it should teach vs two things first to liue comfortably for an higher estate of excellencie canst thou not haue secondly to liue nobly like the Sonnes of the most High not basely like the Sonnes of the Earth Why wallowest thou in
Taker to vsury Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before The Lord for his mercies sake grant that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made and continued with effects prodigious and vnheard of lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements and worke vnion at least in one furnace of common calamilitie the same God for his Sonnes sake worke in all that any wise loue the prosperitie of Ierusalem on all sides that they more regard the glory of God and the good of the Church then their owne greatnesse eyther of place or respects amongst men and that they may more seeke the truth then victorie And as for those that neyther loue the truth nor peace the Lord open their eyes and conuert them or else giue them to eate of the fruit of their owne wayes Doe It is not safe to put ouer good motions When Paul findeth fitnesse to pray and giue thankes hee doth not omit the occasion In spirituall things delay is alwayes dangerous but in sinfull motions the onely way many times is to deferre the execution Many sinnes are preuented by the very benefit of taking time enough to execute them Giue thankes Paul giues them to vnderstand before he comes to dispraise their vices and the corruptions crept into the Church that hee takes notice of their prayse-worthy vertues hee reserues his taxation to the second Chapter and this course hee holds with them for diuers Reasons First to assure them of his loue and that hee did it not of malice a thing especially to be looked to in all admonitions in familie or else-where as well to praise for vertue as disprayse for vice Secondly he holds this course to let them see that he did account them as Christians though they had their infirmities It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all They are not fit to reproue others that cannot loue them for their vertues at the same time that they dispraise their faults and therefore they are farre short of holy affections that say I neuer liked him since I saw that fault by him Thirdly hee did thus that they might the more hate sinne seeing it did darken their graces which els would more appeare Fourthly that they might be made thankefull themselues for their owne graces a shame that others should prayse God for his mercies to vs and wee neuer prayse God our selues Lastly it carryeth with it a secret taxation of vnthankfulnesse as the cause of their fall for had they beene more thankfull for the sinceritie of the preaching of the Gospell and for the riches of the grace of Christ offered the honourable opinion of the excellencie and sufficiencie thereof to giue all sound contentment would haue preserued them from mixing the worship of God with mens traditions or admitting contrary doctrine and from dishonouring the mediation of Christ with Angell-worship Then did Popish Traditions ouer-flow when the Scriptures were contemned and the light of them suppressed and in generall an vnthankfull man is euer a vicious man More specially in the dutie here mentioned two things are to be considered 1. What they doe Wee giue thankes 2. To whom viz. to God euen the Father c. We giue thankes Eucharist is sometimes appropriated onely to the Sacrament of the Lords Supper but most commonly is generall to all holy thankefulnesse especially to God There is a flattering thankefulnesse to men and a Pharisaicall proud conceited thankesgiuing to God Concerning the spirituall mans thankefulnesse to God I propound three things onely in the generall briefely to be noted First Reasons to incite vs to the practise of continuall thankefulnesse to God Secondly for what things we are to be thankfull Thirdly what rules to be obserued for the manner of performance of it There are many reasons scattered in Scripture to incite vs to Thankefulnesse first because it is a speciall part of Gods worship or one way by which we yeeld worship to God Hence that the Apostle accounts it a great losse if the people cannot say Amen when the Teacher blesseth in the spirit or giueth thankes Againe when he would exhort them to liberalitie he vrgeth them with this reason that the supplying of the necessities of the Saints would cause much thankesgiuing to God And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace and an abounding of much prayse to God Secondly the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse and Couetousnesse Filthinesse Iesting and foolish Talking hee addeth but rather vse giuing of thankes As if hee would note that thankefulnesse for Gods Blessings and Graces duely performed would preserue them from the filth and power of these base vices Besides it is a thing that becommeth the Saints nothing better Thirdly it is a signe of three worthy things wherein it behooueth euery man to be well assured first it is a signe of a heart that hath rightly receiued Christ and is firmely rooted built and stablished in the faith Secondly if men in all things let their requests be shewed vnto God with giuing of thankes it is a signe of the peace of God euen that the peace of God that passeth all vnderstanding will preserue their hearts and mindes in Christ Iesus Thirdly it is a signe nay a very meanes of a contented minde He that can pray vnto God for what hee wants and is able thankefully to acknowledge what hee hath in possession or promise hee will in nothing be carefull as it appeareth in the same place to the Philippians Lastly it is one of the sixe principall meanes to make a man reioyce alwayes as the Apostle writeth 1 Thes. 5.18 Thus of the Reasons Secondly wee must consider for what wee must giue thankes First for spirituall things as well as temporall as for the Word for Mercies in prayer for Victory ouer a sinne for Knowledge Secondly in aduersitie as well as in prosperitie and that in all sorts of afflictions in danger in wrongs Thirdly in outward things wee must be thankefull not onely for great things done for our states or names but euen for the lesser and more daily fauours as for our foode and the creatures for our nourishment And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode and therefore their grosse swinish prophanenesse is so much the greater that sit downe and rise from their meate like brute beasts without any Prayer or Thankesgiuing If any aske whether there be any expresse Scripture for Grace
Secondly That the true tryall of all Doctrine is by inquiring whether it be agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise yet his Doctrine were to be detested as accursed 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 be 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 be heard for if this had not beene so 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 necessitie lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne grieuously 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 necessitie to ease the labour and care of the Churches but it is a more grieuous sinne to admit ordaine and place them and yet see many worthy and able men wholy want places Fourthly wee might here note the vanitie 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 can not in any reasonable sence be ment 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 here so in that question may be 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 Fiftly Wee might here note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that we 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 efficacie 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 be 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 moue vs to fruitfulnesse Secondly the sort of Fruits we should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might moue 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 Secondly it is a testimonie that we are in deed Christs Disciples Thirdly the practising 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 prosperitie 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 Fiftly It procures vnto vs an vnstained and in offensiue glory euen vntill the day of Christ Sixtly If a man indeauour to bring forth fruit and to walke as becomes the Gospell he is sure to speede when he hath any suite to God Seauenthly against such there is no law Eyghtly it shall be to vs according to our fruit Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches Tenthly If we be not fruitfull we shall be cut off from CHRIST and vtterly for euer remaine frustrate of all his merits and vertue Now for the second the fruits that wee should beare are such as these The forsaking of our particular beloued raigning sinnes this is all fruit The exercise of the true loue and feare of God in a conscionable both worship of God and practise of Life the fruits of zeale for Gods glory humilitie patience and the exercise of the duties of Mortification as Prayer Sorrow Fasting and the rest Fidelitie in the diligent discharge of the duties required of vs in our Families and Calling Sobrietie in the vse of Gods Creatures Contentation Iust-dealing and to be rightly ordered in matters of Report Finally workes of Mercie and all duties of Loue. Thirdly that wee may be more fruitfull first we must labour for greater tendernesse in our hearts and plow our ground deepe with long furrowes of Mortification the seed will not grow if it fall vpon the trampled and smooth heart of man the stones must be taken from the rootes secondly we must learne to make God our trust and Gods promise our treasure else in many parts of Christian fruitfulnesse worldlinesse will teach vs to deny to obey thirdly we may not neglect to send forth the leaues of profession for as these leaues are of medicinable vse so they are good inducements to force a necessitie of more fruit if no profession there will be little fruit Fourthly wee should labour to be abundant in storing vp of sauing knowledge for the wisedome that is from aboue is full of good fruit Fiftly wee should seeke the prayers of Gods Ministers for vs and subiect our selues to be directed by their care and paines though the vngratefull world contemnes Gods Messengers and Vine dressers yet the truth is that if many times they did not rise vp in the gap woe would be vnto men for their barrainnes Sixtly we should make vse of our crosses and learne humilitie and acknowledgement of our sins by them breaking our hearts in Gods sight and beseeching him for the compassions of a Father to be shewed to vs that so wee might after much exercise vnder our crosses bring forth the quiet fruit
meanes doth set before vs the way of Life and death affects vs inwardly with sence of our misery or the glory of conuersion or the necessitie of our repentance Now when the Axe of Gods Word is layd thus neare to the roote of the Tree it is then time to beare fruit or else wee are in danger The consideration hereof as it shewes that the workes of ciuill honest men are but shadowes or blasted fruit so it should inforce vpon vs a feare of standing out the day of our visitation Consider with thy selfe God cals now for repentance and the duties of new obedience If now thou answere Gods call and pray God to make thee such as he requires thee to be thou mayest finde fauour in his eyes for God is neere them that calles vpon him if they seeke him in due time while he may be found but if thou delay consider first that thy heart of it selfe without dressing will neuer be fruitfull secondly that thou art not sure of the meanes hereafter thirdly if thou werest sure yet who can prescribe vnto the most high Hee hath called and thou hast not answered therefore feare his Iustice thou mayest call and he will not answere Secondly that it is exceeding praise-worthy and a singular mercy of God if the word of God worke speedily vpon vs if wee yeeld and stoope with the first if it make vs fruitfull from the first day This liuely working of the word first is a seale to the word it selfe for hereby it is out of all doubt that it is the true word of God and this effectuall worke of Grace vpon our consciences doth fence vs against a thousand obiections about the Word secondly it is the Ministers seale as soone as he seeth this power of Doctrine hee hath his seale from God the fruitfulnesse of the people is the Preachers testimoniall thirdly so soone as we finde the Word to be a fauour of life vnto vs it becomes a seale to our owne Adoption to life and therefore we should againe euery man be admonished to take heede of delaying the time for not onely we want the testimonie of our owne happinesse while we liue without subiecting our soules to the power of the word but exceedingly prouoke God against vs we should consider that the holy Ghost saith peremptorily Now is the Axe layd to the roote of the Tree and euery Tree that bringeth not forth fruit is cut downe and cast into the fire Note that he requireth present fruit or threatneth present execution Neither may we harden our owne hearts with presumption because we see not present execution vpon this rebellion of man against God and the offer of his grace for wee must know that men are cut off by more wayes then one Some are cut off by death as an open reuenge of the secret rebellion of the heart not opening when the spirit of grace knocketh Some are cut off by spirituall famine God remouing the meanes from them or suffering them to be their owne executioners by withdrawing themselues from the means Some men are cut off by Gods fearefull Iudgement being cast into a reprobate sence Some are cut off by Church censures God ratifying in Heauen what is done in Earth by the Church Thirdly hence wee learne that if we would be truely fruitfull we must be constantly so not loose a leafe much lesse giue ouer bearing fruit Sodaine flashes will not serue turne the Lord knowes not how to intreat them whose goodnesse is but like the morning dewe eyther from the day constantly or not vpon the day truly Thus of the Time Fourthly this efficacie is limitted First by the kinde of Doctrine which especially makes men fruitfull viz. the Doctrine of the grace of God secondly by the application of it both by Hearing and Knowledge and both are limitted in that they are required to be in the truth That ye heard and knew the grace of God in truth In the opening of these words I consider first the words apart secondly the Doctrines out of the whole For the first here are three things to be considered 1. what grace of God the Gospell propounds to men 2. what we must doe that we may haue the comfort of this that we doe truly heare 3. what it is to know truely For the first the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men and that principally in fiue things first in giuing Christ to mankinde fallen and finding out so happie a meanes of our deliuerance secondly in accepting of the mediation of Christ in particular for the beleeuer in the age that hee liueth in thirdly in forgiuing sinnes past through his patience fourthly in blessing the meanes for mans sanctification and lastly in allowing vnto men their lot in the inheritance of the Saints in heauen Secondly that we may haue the comfort of this that we doe truly heare the word seauen things are to be done first we must denie our owne carnall reason wit parts and outward prayses and become fooles that we may be wise secondly we must feare God and set our soules in Gods presence thirdly wee must come with a purpose and willingnesse to be reformed by it fourthly wee must labour for a meeke and humble spirit mourning ouer Pride Malice and Passion fiftly wee must heare all both at all times that is constantly and all doctrines that concerne the grace of God sixtly wee must heare with faith and assurance lastly wee should especially in hearing wait for a blessing from God in the particular knowledge of Gods grace to vs else all hearing is to little purpose Thirdly men may be said to know and yet not truely first when they know false things as in the Church of Rome to know the doctrine of Purgatory Intercession of Saints Image-worship the Supremacie of the Pope or in Germany to know the Vbiquitie of Christs humane nature vniuersall grace falling from grace or that the Sacraments conferre to all the graces they signifie and such like Secondly when men haue the forme of words and vnderstand not the meaning Thirdly when the notions of the truth are entertained in the minde and not let downe into the affections when men haue knowledge in their heads and no affections in their hearts the Law should be written in their hearts Fourthly when men know things by opinion not by faith as the most men know the greatest part of Religion Fiftly when our knowledge is not experimentall in practise Sixtly when men know other things but not the grace of God to themselues Thus of the words apart The Doctrines follow First men may heare and yet not know Knowledge is not attayned by all that heare and this comes to passe eyther as a curse for mens home-sins vnrepented where Manners will not be informed there Faith cannot or by reason of pride and conceit of our owne wits and
and Saluation Vers. 3. Againe in the 5. of the Ephesians Ver. 14. to 22. to gaine the true light of Christ and vnderstand Gods will the Apostle shewes that wee must doe nine things First wee should awaken our selues out of the spirituall slumber of our hearts labouring by prayer and meditation of our danger to force open the eyes of our mindes Awake thou that sleepest Ver. 14. Secondly wee must forsake the company of wicked and carnall men that haue no taste nor feeling of things that belong to the kingdome of God Stand vp from the dead Vers. 14. Thirdly wee must walke circumspectly precisely the originall word is now resolued to make a conscience of all our wayes or else in vaine to goe about to digge for knowledge Vers. 15. Fourthly wee must allow much time for hearing and reading and conference euen as men that meane to redeeme all the time past they haue vnprofitably spent Vers. 16. Fiftly wee must bring a minde willing and desirous in all humilitâ—e to vnderstand Gods will a froward spirit cannot prosper or a man wise in his owne conceit Vers. 17. Sixtly wee must in speciall take heede of drunkennesse or any kinde of typling wherein is excesse Vers. 18. Seauenthly we must labour for a chearefull spirit and a glad heart and shew it by singing of Psalmes making melody in our hearts to God a heauy spirit is dull of apprehension Vers. 19. Eightly wee must giue thankes for all things readily acknowledging euery mercy and reioycing for any successe in the meanes Vers. 10. Lastly wee must submit our selues one to another euer willing to learne in any thing of any body Ephes. 5.21 He that scorneth information is a foole Thus of Knowledge Secondly it is not enough to know but wee must acknowledge the will of God that is by a constant and open diligence in the vse of the meanes and conscionable heedfulnesse euen in all things in practise wee must hold forth the light of the truth in a religious profession of it in communion with the Saints and seperate from sinners this is required in Gods Elect as well as Faith Tit. 1.1 Neyther is it a precise humour in some few but God would haue all come to the acknowledgement of the truth not to heare it or to know it onely Without this I will not say absolutely a man cannot be in Christ but this I say with the Apostle A man cannot be perfect in Christ and of ripe age By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world and because that many men will by no meanes be drawne to acknowledge the way of God therefore by a iust iudgement of God they are deliuered vp to a reprobate sence Onely two things are to be vrged vpon professors herein first that they doe soundly repent of their sinnes before they make profession and enter vpon acknowledgement or else acknowledgement will be a vayle for filthy Hypocrisie secondly that they take heede of sinning presumptuously after acknowledgement Feare the Curse Heb. 10.26 Thirdly we must know againe this hath three things in it First we must be often viewing and looking ouer our euidence to be sure of the whole and euery part of it as wee would doe if wee had assurances for matters of the world Secondly because sinnes after callings doe greatly darken knowledge therefore wee must not onely renew our repentance but our knowledge also Thirdly wee must know the truth of God not onely in our mindes by vnderstanding and thinking of it but wee must know it againe in the affections of our hearts in respect of sence and feeling and againe after that in the practise of our life for that is experimentall knowledge and the very power of godlinesse This Doctrine of the knowledge of the Will of God reproues many sorts of men First such as desire not knowledge at all and so perish for want of it Secondly such as sometimes desire knowledge but they will not vse the meanes or not constantly or not all the meanes Thirdly such as will know something of the prescribing Will of God but neuer heed his approuing or determining Will. Fourthly such as though they vse the meanes for Knowledge yet will at no hand abide Acknowledgement Lastly it reproues the carelesnesse euen of Gods people many times neglecting to make their Calling and Election sure by looking often ouer their euidence and renuing their knowledge and labouring the cure of their natures from slumber and relapses Thus of Knowledge Filled or fulfilled From the obseruation of the measure I note foure things First that wee must not rest in beginnings we must be filled with all knowledge not onely get Grace and Truth but be filled with it so full of Wisedome of Faith and power of Good-workes of Ioy in Gods fauour of all Hope full euen with the fulnesse of him that filleth all things But it is contrary with the most men for wee may complaine out of diuers Scriptures euen of them that they are filled not with Grace Knowledge Faith Workes c. but with the Leprosie of all spirituall Infections with all Deceit with Wrath euen when they heare Gods word with worldly Griefe and Passions with all kindes of Vnrighteousnesse with Drinke with the measure of their Fathers Sinnes yea so wretchedly vile are the liues of many that they shew themselues to be filled with the Diuell himselfe but the workes almost of none are perfect or filled before God Secondly that there is something in Grace or Knowledge still wanting wee know but in part Mans heart may be compared to a Vessell the meanes to a Pipe the Spirit of God to the Wheele that beates the water into the Pipe the Minister is the Seruant that opens the Cocke and then the reason why we know but in part is eyther the Cocke alwayes runnes not or not alwayes in the same measure and sometimes our Vessels are filled with other things as the cares and lusts of the world and so they runne ouer and vsually our Vessels runne out and lose what we receiue by the meanes Thirdly the knowledge of the Will of God and spirituall things onely can fill and satisfie the heart of man all else is meere vanitie and vexation of spirit Earthly things cannot fill neyther the knowledge of them nor the vse or possession of them because they are not infinite nor eternall besides there is nothing new nor are they of a like nature with the Soule they are enioyed with vexation and much sacietie for our affections will not loue them still yea most an end the vanitie of mens mindes so turneth deuises concerning their knowledge or vse that death or losse takes them or vs away before they can finde out that way of vsing of them that could satisfie and fill the heart
get Wisedome also 1 Cor. 1.24.30 Acts 6.3 Ephes. 1.8.17 Vse is first for confutation of those that hold all labour for the attaining of spirituall things to be folly of most men those to be fooles that make such adoe about the vse of the meanes of Saluation But it is certaine that Christ that giues godly men righteousnesse giues them Wisedome Religion doth not make men foolish but giues wisedome to the simple Secondly Professors should be aduised to make conscience of discretion in their carriage as well as holinesse and to this end they should take heed 1. Of pettishnesse and peeuishnesse a vice should be onely found in the bosome of fooles 2. Of conceitednesse a foule vice to be so wise in their owne conceit that their owne wayes should alwayes so please them that they thinke better of themselues then of seauen men that can giue a reason 3. Of rash medling with other mens businesse or prying into their estates mens eyes should not be in euery corner of the world Lastly of vnaduised opennesse in all companies without respect or heedfulnes to poure out all their mindes Thus of the generall Doctrines The first part of sauing Knowledge is here rendred Vnderstanding and is Contemplatiue Knowledge Contemplatiue Knowledge hath in it two things Apprehension and Meditation that is the power to discerne Doctrine and the power to meditate of it both are needfull and in both men are exceeding wanting especially in the power of Meditation If you aske mee what the obiect is about which wee should meditate it is answered before it is the Will of God determining approuing prescribing and disposing And it is no wonder that men get so little knowledge or are so vnable for contemplation because euery one is not capable of it the Scorner may in a passion seeke Wisedome but hee cannot finde it Besides the meanes must be vsed especially in Contemplation it is exceeding hard to hold any course constantly but the ground must be from matter of prayer or hearing or reading Further many things are required to fit a man to capablenesse and power of holy Contemplation First Chastitie of heart and affections for such as are carryed about with lusts are euer learning but neuer come to the knowledge of the truth Secondly Meekenesse or rest of heart from the hurry of disordered affections and troubled passions hasty affections and a foolish minde are inseperable hee that is passionate can lift vp no holy thoughts but hee can easily exalt folly Thirdly A good minde that is an vnderstanding not exercised in imagining and plodding of euill men of wicked imaginations are vtterly disabled from contemplation Fourthly Humilitie or a tender sence of ones owne wants and vnworthinesse the proud-conceited man for matter of Meditation is of an emptie minde vnlesse it be that they dote about questions or strife of words or vaine disputations that tend to nothing but strife or vaine ostentation Besides a heart fatted and fleshed with presumptuous hopes or profits and pleasures and hardened through long custome and practise of sinne is almost wholy blinded in the things that belong to the Kingdome of Christ These men haue eyes and see not and eares and are as if they heard not To passe from this poynt of Knowledge Contemplatiue I conclude onely with the consideration of the 8. of the Prouerbes where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge both for sense and Vse Wisedome cries to be heard God would faine fasten knowledge vpon all sorts of men Now if any should aske why Wisdome is so importunate or wherefore they must set all aside to get her there are three Reasons giuen First because wee are naturally foolish and not wise in heart there is no inward substance of sound knowledge in vs Vers. 5. Secondly the things to be imparted are the most excellent in heauen and earth Vers. 6. Thirdly no knowledge but this but it is stayned with errour or lewdnesse now in the Scripture wee are sure of two things Truth and Puritie Obiect But the Doctrine of Religion as it is reuealed in Scripture is exceeding crosse and contrary to our natures Sol. It is answered that there is no frowardnesse in it it is in vs not in the Doctrine it selfe Vers. 8. Obiect But the study of sauing knowledge is exceeding difficult Sol. That is answered Vers. 9. My words are all plaine to him that will vnderstand and straight to him that would finde knowledge If there were a constant desire and endeauour in men they would finde great successe Obiect But it is not a profitable course nor gainefull Sol. That is denied Vers. 10.11 Knowledge is better then Siluer or Gold or precious Stones and it is more thrift to get it then to get riches Obiect But I see that many that follow Sermons and study the Scriptures are very indiscreete and men of no reach nor parts Sol. It is answered Vers. 12. that Wisedome dwels with Prudence or Discretion and findes forth Knowledge and Counsels and if men were compared in their present knowledge with what they were before it would appeare that they haue gotten more discretion c. then euer they had therfore it is a meer imputation Obiect Many great professors are men of wicked liues Sol. Vers. 13. The feare of the Lord is to hate euill as Pride and Arrogancie and the euill way and a mouth that speaketh lewd things and therefore if any such be of wicked liues they are hypocrites thrust vnto profession by the Diuell of purpose to shame the study and endeuour after sauing knowledge Obiect But the most that follow Sermons and reade the Bible so much are base persons and men of no fashion in the world Sol. That is denied Vers. 15.16 For the holy wisedome of the Word hath beene the fayrest ornament and helpe and support to Kings Princes Nobles and Iudges By mee Kings raigne and Princes decree Iustice. Obiect But this knowledge fils men with terrours and Melancholy Sol. That is denyed for it is a most louely study I loue them that loue me It is onely terrible to such as so loue their sinnes as they will not part with them Obiect It is a knowledge neuer attayned in any perfection Sol. That is denyed to Vers. 17. They that seeke me earely shall finde mee men get no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Sol. That is false too and hee giues two Reasons for it Vers. 18.19.20 For first the most durable riches that is better then all gold or pleasure
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 owne 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. But letting the Papist goe what is it to walke worthy of the Lord Ans. 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 wee would walke worthy of the Lord. 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 we must not be satisfied with this that wee be ciuill honest men and well thought of in the world for Gods mercies challenge more at our hands then ciuill honesty In particular if wee 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 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 abilitie to walke with our God 2 We must set the Law of God as the onely rule of our actions alwayes before vs 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 and according to the Spirit 3 Wee 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 4 Wee must be contented to deny our owne reason wit desires delights and profits and to take vp any crosse God shall lay vpon vs 5 Wee should goe 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 feete 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 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 2. In respect of our owne Conscience preseruing the rest and goodnesse of the conscience 3. In respect of men thus the wise careth to please her husband and the husband to please his wife It is not enough to be perswaded that that wee doe be good but wee ought to looke to it that it be pleasing So in all duties to God and in our carriage to men Quest. But what should wee doe that wee might so serue God as please him to Ans. This is answered in diuers Scriptures 1 Be sure thou be not in the flesh for no such can please God 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 6. that will not be subiect to the Law of God vers 7. that haue not the Spirit of Christ vers 9. and that dye not to sinne vers 10. Obiect But there are many wise men to whom those signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No so long as they are fleshly persons their wisedome bread in the flesh is so farre from pleasing God that it is enmitie to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy pathes for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commandement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie herein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen What commandement could be lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of the world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Solomon asked wisedome and not riches or long life 5 Thou must get an humble and contrite spirit a heart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of pietie as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy he cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and Iustice and God delights in men that will deale truely If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the duties of pietie and worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God 7 Thou must be tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of smeet swell Sacrifices acceptable well pleasing to God 8 Thou
therefore be sure thou be a Saint be sure thou be more then flesh and bloud be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritance be sure of the imputation of the righteousnesse of Christ be sure thou haue in thee the spirit of the Sonne be sure to commit thy selfe to the word of grace In light The Christians inheritance is said to be held in light in sixe respects First because hee now obtaynes it in the times of the Gospell which times in comparison with the times of the old Testament are called times of light the light of the Iewes being spread abroad among the Gentiles and exceedingly enlarged by the rising of the Sunne of righteousnesse Secondly because this inheritance can neuer be assured without the light of knowledge In the vnderstanding of man there is a three-fold light of knowledge Naturall Euangelicall and Celestiall the Naturall light is the light of Reason the Euangelicall light is the light of Faith and the Celestiall light is the light of Heauen Before wee can see our inheritance in the light of Heauen wee must first see it in the light of Faith and as for the light of Reason it will doe no good for any euidence in this tenure Thirdly because this inheritance is held with true ioy on earth and perfect ioy in heauen and Ioy is expressed by the word light in many places in Scripture Fourthly in respect of the admirable communion that a Christian hath with God and Christ who is light of light that true light Iohn 8.12 Fiftly because of the certainetie of this inheritance it is said to be held in light It is worthy the noting that Catharinus a Papist writing vpon this place thus vnderstands the meaning of Light and is much offended vvith those that pleade for vncertayntie of assurance Sixtly in light that is in Heauen and the light of Heauen is an excellent light both for the perfection of it and the continuance of it It is a perfect light for there shall be on Gods part a cleare reuelation and on mans part a cleare vision and for continuance that light shall neuer be ouercome of darkenesse nay it shall neuer admit any mixture of obscuritie in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Reuel 21.23 In the meane while till God translate vs to this light of heauen let vs labour to settle our hearts in the light of Faith and certainetie and glad our hearts with the light of the Spirit and ioy choosing rather to dye then to forsake the face and presence of God the fountaine of all true light both in earth and heauen Verse 13. Who hath deliuered vs from the power of Darkenesse and translated vs into the Kingdome of his deare Sonne IN this Verse our redemption is considered more particularly for as it is by inchoation in this life it stands of two parts the first is our deliuerance from the power of Darkenesse and the second is our translating into the Kingdome of Christ. Darkenesse This Darkenesse imports the miserie of vnregenerate men from which the Children of God in the dayes of Redemption are deliuered and it notes not onely the darkenesse of Gentilisme proper to the Pagans of that time but also the darkenesse of Sinne of Ignorance of Infidelitie of Aduersitie of Death and of Hell for euery vnregenerate man is couered with a sixe-fold darkenesse First the darkenesse of Sinne Secondly the darkenesse of ignorance which as a vayle couers all flesh Thirdly the darkenesse of Infidelitie for as there is the light of Faith in the regenerate so there is a darkenesse of vnbeliefe that possesseth euery vnregenerate man All men haue not Faith it is the gift of God both the Prophets and Apostles haue complayned Who hath beleeued our report Fourthly the darkenesse of Aduersitie miseries of all sorts breaking in vpon the soule body state and names of men Fiftly the darkenesse of Death for Death is the house of darkenesse and this is the wages of Sinne Lastly the wicked man is in danger of vtter darkenesse euen of the darkenesse of hell out of all this wee may see the extreame misery of all carnall persons vpon whom the Kingdome of darkenesse breakes in and preuayles so many wayes and therefore accursed is their misery that can liue in this estate without sense or remorse or feare If Securitie as a wretched Lethargy had not ouergrowne mens hearts how could they eate drinke sleepe marry giue in marriage c. when they finde themselues in the power of such fearefull and horrible darkenesse Power This darkenesse gets power and preuayles ouer the world by the vnwearied labour of the Prince of darkenesse who as hee seduced our first Parents to extinguish the fayre light in which they were created whence flowed an vniuersall darkenesse vpon all mankinde so doth hee still as God of the vnregenerate world worke effectually in binding mens mindes more and more that the light of the Gospell might not shine in their hearts both by hindering by all the wayes hee can the meanes of light and by leading man on from sinne to sinne till custome haue worne out sense and bred a very liking of darkenesse more then the light And thus poore man runnes from darkenesse to darkenesse and from dungeon to dungeon till hee fall vnto the euerlasting dungeon of vtter darkenesse and this would be the end of all flesh were it not that God of his infinite mercy hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darkenesse Deliuered Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse wherein naturally hee is for while he so continueth he knoweth not whither he goeth he hath no fellowship with God his deedes are all euill his ignorance will not excuse him yea it will be his condemnation his feete treade not in the way of peace Who hath deliuered vs. Here are foure things 1. What deliuered 2. Whom vs 3. When hath 4. Who viz. God the Father Deliuered The originall word doth not signifie onely to let out or lead out or buy out but it noteth forcibly to snatch out Man is not gotten so easily out of Sathans hands nor will the World and Flesh let them goe without force or without blowes Quest. What must wee doe that wee may be deliuered from this power of darkenesse Ans. Beleeue in Iesus Christ who is the true light Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ seeke this knowledge To this end attend vpon the preaching of the Gospell by which life and immortalitie are brought to light And because this Sonne doth not alwayes shine Walke in the light
presence of Christ For otherwise it is a knowledge passeth all naturall vnderstanding and his working in vs is aboue all we can aske or thinke Why should a Christian feare any want that carrieth a Mine of treasure within his owne breast And what a shame is it that wee grow not exceeding rich seeing there is nothing but Faith and Prayer will get it and why should wee feare either tribulation or persecution paine or perill seeing this is our victory euen of faith and wee are assured that in the end wee shall be in all these things more then conquerours through him that loueth vs and liues in vs Further doth the spirit of meekenesse and of Christ dwell in thee Oh then aboue many things learne lowlinesse and humilitie and if the Lord giue thee a tender and a harmelesse heart watch with all carefulnesse that thou be not beguiled from the innocent simplicity that is in Christ Iesus Lastly thou must labour for inward sinceritie both of thoughts and affections thy heart is Christs chamber of presence where he alwayes resides and as thou art carefull to looke to thy behauiour because of mans presence so must thou much more looke to thy heart to keepe it cleane and pure and chaste and euery day to dresse it new since the King of glory is come in to dwell with thee Men would be very carefull to looke to that roome where they would giue their best entertainement Alas we haue no better roome then our hearts to welcome our Sauiour into and shall not wee keepe them with all diligence woe be to vs if wee tempt or grieue him by our inward vncleannesse Now for the fift point there are seauen ill signes that Christ dwels not in a mans heart First when a man sauours nothing but carnall things Secondly when a man hath or desires or esteemes or labours after no other knowledge but what is ordinary or naturall Thirdly when a man makes no conscience of inward sinnes Fourthly when a man hath no zeale in Gods worship or holy affections towards God and his people and his word Fiftly when a man hath not a faith that hee can liue by Sixtly when a man neuer feeles the heauenly ioyes of Christ in his heart Seauenthly when a man can liue in any grosse sinne without trouble and anguish of spirit or desire and indeauour to breake it off by repentance The hope of glory The riches of a Christian are eyther in this life and so it lies in the grace of IESVS CHRIST or else in the world to come and so it is glory euen a most glorious and admirable excellency of felicitie which shall haue in it eternall righteousnesse and the continuall blessed vision of God eternall ioyes and perfection of all things round about euerlasting honour and singular esteeme most sweet societie with holy Angels and blessed Saints with vnspeakeable peace and rest together with that admirable clarification of the very bodies of the righteous The consideration hereof should allure vs to the continuall thought of Heauen and to a feruent affection after it striuing to expresse our hope of Heauen by a conuersation that tends to glory and immortalitie and to this end wee should be importunate with the Lord to shew vs this glory by the spirit of reuelation that we may be able profitably to solace our soules in the middest of the tentations and afflictions of this world with the serious contemplation of our right in Iesus Christ to this admirable glory that is to be reuealed And the meditation of the glory poore Christians shall one day haue should teach vs to honour them now and receiue them into our heartie and inward societie and to vse them as such as wee are assured are the heires of more glory then this world is worth and lastly doe we looke for glory from God in another world then we should seeke to glorifie GOD in all things with all our might in this world Secondly wee may in these words note that where Christ will glorie in another world there hee is the hope of glory in this world A Christian holds his glory by this Tenure Now concerning this hope many things haue beene noted already vpon the fourth verse and vpon the 23. verse and therefore thither I referre the Reader Verse 28. Whom we preach admonishing euery man and teaching euery man in all wisedome that we may present euery man perfect in Christ Iesus IN this verse is contained the sixt generall Reason taken from the end and profitable effect of the Gospell If they continue constant by the power of the word they will be made fit to be presented in some measure of ripenesse and perfection vnto God in Iesus Christ. Two things are in the verse to be obserued the Meanes and the End the meanes is preaching which is amplyfied by the parts of it admonishing and teaching and by the manner of it in all wisedome Whom we preach The reason why the Apostle falls so often into the mention and praise of their preaching is to rescue it from the contempt vnder which many times it lay disgraced There are foure things may be obserued here which tend to expresse the honour of the ministery in this place 1. They are as it were the Lords high treasurers to dispense the riches of the kingdome of Iesus Christ. And if such an office be in such request vnder earthly Princes what is it to be so honoured of the Prince of all Princes All the world is beholding to the ministery for they shew that Mine of incomparable Treasure they dig it vp they offer it as spirituall Merchants yea the Lord by them doth as it were particularly inrich all Christians 2. This honour of publishing the Gospell is now taken from the very Angels and giuen to them now Wee not the Angels preach vnto you 3. They haue the best subiect that euer men had to intreat of all other Sciences are base in comparison of them they intreat of Christ and grace and glory for euer by him nay 4. herein differs preaching from all other relations whatsoeuer that they doe not preach of Christ but they preach CHRIST that is they giue what they speake of And these three little words expresse diuersly the duty of Ministers 1. they must preach that is plaine 2. they must preach diligently which may be gathered from the expressing of it in the present-tence It was not a sufficient excuse wee haue preached as diligently as any in our young times or before we came to such preferment No this must be the comfort of a Minister and his continuall plea wee doe preach not wee haue preached 3. They must preach CHRIST that is that part of Diuinitie that concernes Redemption Iustification and Sanctification 4. They must labour in preaching to expresse as much as lies in them consent Consent I say with the Prophets and Apostles and consent with their fellow Ministers Wee
Ephes. 4.13.14 Sixtly he presseth after perfection forgets what 's behinde and lookes to the marke of the high price of his calling labouring to finde out the vertue of Christs death and Resurrection Phil. 3.13.14.15.10 9. Seauenthly hee hath a Plerophory or full assurance of the will of God towards him Col. 4.12 Eightly hee can digest the stronger Doctrines of Religion Heb. 5.14 Ninthly patience hath in him her perfect worke Iames 1.4 Tenthly he sinnes not in word Iames 3.12 Eleuenthly hee keepes the word 1 Iohn 2.5 Twelfthly he is setled in the loue of God and hath not feare but boldnes 1 Ioh. 4.18.17 Euery man Euery true Christian might be made a strong Christian which may serue for great humiliation to such as hauing the meanes haue neglected so great grace or measure of it What knowledge what power of gifts what abundance of faire fruit we might haue had and borne if wee had attended the meanes and seriously laboured to redeeme the time wee might many of vs haue beene Teachers that now need to be Catechised In Iesus Christ. All that supposed perfection that is out of Christ Iesus is not worth seeking after whatsoeuer carnall men propound vnto themselues concerning the worth of their owne proiects yet all in the end will proue vanitie that is not in Christ Iesus And contrariwise all true perfection is in Christ which should so much the more comfort fearefull Christians seeing their perseuerance and the perfecting of grace begunne is in him it is his office to see it performed and it will be accomplished by his power as it is giuen for his merits and it should teach all the faithfull to make much of communion with Christ to keepe their hold and not let goe their confidence to preserue by all meanes tendernesse in an holy intercourse with Christ for if once Christ absent himselfe the worke of grace will stand still Thirdly this shewes how perfection can be attributed to Christians namely as in Christ Iesus the euill of their workes is couered by him and what is good is presented by him to the Father Lastly it should teach vs in all our wants to seeke to Christ in the vse of all meanes appointed by him to giue or confirme grace waiting vpon him with Faith and Prayer Verse 29. Whereunto I also labour and striue according to his working that worketh in me mightily IN this Verse is contayned the seauenth reason to inforce the Exhortation and it is taken from the great paynes and strife of the Apostle and the great successe the Lord was pleased to giue to his paines Whereunto Some reade in whom viz. in which Christ that is by whose assistance and blessing and protection c. But I take it as it is here Whereunto and so it may be referred eyther to the Exhortation in the three and twentieth Verse or to perfection in the Verse before It is sure that the perfection of Ministers labours should be the perfection of their hearers It is not enough to know how to preach Sermons but it must tend not onely to beget men vnto Christ but also to build them vp which is a wonderfull hard worke and few Ministers are well skilled herein and therefore Ministers should much consult with God and the people should pray constantly and earnestly for their Teachers Labour An effectuall Ministery is a painfull Ministery the Lords worke must not be done negligently which may iustifie continuall and daily preaching Quest. But what needes all this preaching Ans. It is exceeding needfull for it is the ordinary meanes to saue mens soules and to beget Faith and in as much as there are daily still to be added to the Church therefore still the meanes is to be vsed besides the secret iudgement of God in the induâ—ation of the wicked and leauing them without excuse And as there needes daily food for the body so doth there for the soule and the Lord by his word doth heale the daily infirmities of his people Men thinke it needfull the Exchequer should be open all the yeere that their Law-cases may be determined and more neede it is the Lords spirituall Exchequer should stand open for the daily determining of the Cases of Conscience which arise in the soules of Gods people and we need a daily light for our paths and Lanthorne for our feete What shall I say our very Calling needes direction out of the word and our crosses and temptations cause vs to feele a daily neede of the comforts of the word to be applyed to vs the godly are to be incouraged in well-doing and that continually and wee all neede to be called vpon daily for reformation and preuention of sinne Grace will not hold out without meanes and Knowledge must be encreased and a daily Ministerie is of singular vse to prepare vs for death and weyne vs from the world These and many other be the reasons of daily preaching which should greatly reproue such Ministers as labour not eyther for want of gifts or pluralitie of places or distraction of businesse or for very idlenesse or vnwillingnesse to take paines Woe vnto them for as they prouide euill for peoples soules so they reward euill to their owne soules According to his working that worketh in mee mightily Before I consider particularly of these words I note how feelingly the Apostle speakes of Gods Prouidence and with what affection hee sets out the obseruation he made of it which greatly shames the most of vs that are so excessiuely dull in apprehending and so affectionlesse in the thought of things Now if any would know what should be the reason wee are so dull and the Apostle so tenderly sensible of Gods power and prouidence I may answere that a number of vs are not throughly perswaded of Gods particular prouidence besides hee was excellently acquainted with the word of God and thereby hee saw liuely how euery promise or threatning came into execution there could hardly any thing fall out but hee remembred some Scripture that fore-told or fore-shewed it And no question he knew how vnable the meanes was to worke without Gods blessing he knew what vnfitnesse was in man now wee giue too much to the meanes Further it is certaine that such holy men as hee sought Gods blessing by prayer and therefore now they were affected when they obserued what followed their prayers And besides the Apostle did walke with God in a great measure of sanctitie and holy care in all things to keepe his communion with God whereas wee are estranged by our corruptions and for the most part negligent in a daily walking with GOD. Lastly hee was humble and not conceited of his owne gifts and had consecrated himselfe and deuoted his life to Gods glory and therefore hee was sensible of the glory of God in his working prouidence But the maine particular Doctrine is that in the Ministery of the Gospell there is Gods speciall working for it is Gods worke to
insnared with euill opinions either in doctrine and so errour of life is the scourge of errour in opinion or else about practise as that such strictnesse is not required or it is impossible or none doe liue so 4. Many know not what order to appoint vnto themselues 5. Many are confirmed in a heart accustomed to euill and they loue some one sinne wherein they especially breake order 6. Satan striues aboue all things to keepe men in a dead sleepe that they might not awake to liue righteously or expresse the power of godlinesse 7. Many are so set in the way of the vngodly that their very euill societie chains them downe to a necessitie of dissolutenesse 8. Many are put out of all order by their daily distempers and disorders in their families Lastly some faile and fall through very discouragement receiued either from opposition or contempt or scandall Now if any be desirous to know in generall what he should doe to bring his life into order I shall profitably aduise fiue things First that hee doe resolutely withdraw himselfe from the sinnes of the times and keepe himselfe vnspotted of the world in respect of them Now the sinnes of the times are apparant pride of life contempt of the Gospell coldnesse in faith and religion swearing profanation of the holy Sabbath domesticall irreligiousnesse contention vsurie whordome drunkennesse and drinkings oppression and speaking euill of the good way Secondly that hee obserue the more vsuall corruptions of the calling of life he liues in and with all heedfulnesse shunne them whether he be Magistrate Minister or priuate person Thirdly that he especially striue against and subdue the euils that by nature he is most prone vnto Fourthly he shall doe wonderfully profitably if hee would get a catalogue of duties out of the whole law that directly concerne himselfe in particular which is very easie especially by the helpe of some that are experienced to bedistinctly gathered labouring to shew all good faithfulnesse in duties of pietie as well as righteousnesse and to striue for inward pietie as well as outward resoluing to continue as well as once to begin Hence it is if wee marke it that the holy Ghost in diuers Scriptures drawes for the people of those times diuers catalogues either of grace which specially tended to their praise or of duties that most fitted their state or of sinnes that they must most carefully auoid as being most commonly committed yea it could not but be of excellent vse if we did taske our selues to the more strict obseruation of some of those catalogues either of grace or sinnes or duties as wee might perceiue they most fitted vs. But if euer we would goe about the order of our liues wee must in generall 1. labour to weaken the loue of earthly things 2. We must resolue to keepe our hearts with all diligence I meane we must with all care and conscience striue against inward sinnes 3. We must put on a minde to liue by faith whatsoeuer befall vs. 4. If we fall we would speedily recouer our selues by confession and praier and not accustome our selues to sinnes either of omission or commission Vpon the consideration of all this what should we doe but euen pray the Lord that he would make his way plaine before our face and direct the workes of our hands and hold vp our goings in his pathes that our steps doe not slide And to this end we should euery one be peecing and amending his waies making his paths straight being ashamed and confounded for all the disorder of our liues past But if thou goe about this bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath two hearts for then thou wilt be vnstable in all thy waies either goe about it with all thy heart or else let it alone What shall I say but this let vs all learne the way of God more perfectly Thus of order The second thing hee commends is their faith which hee praiseth for the stedfastnesse of it The stedfastnesse of their faith Concerning stedfastnesse of faith I propound fiue things to be considered of 1. That it may be had and ought to be sought 2. What the nature and properties of it are 3. What is the cause why the faith of many is not stedfast 4. What we must doe to attaine it And lastly concerning vnstedfast faith For the first that it may be had is manifest for God that giueth the earnest of his spirit and sealeth and anointeth vs in Christ doth stablish vs in him There is a sure foundation of God vpon which we may found our affiance And God willing more abundantly to shew vnto the heires of promise the immutabilitie of his counsell interposed himselfe by an oath to confirme his promise that by two immutable things in which it was impossible for God to lie we might haue strong consolation which slie for refuge to lay hold vpon the hope set before vs which hope we haue as an anchour of the soule both sure and stedfast And wee are commanded to resist stedfast in the faith And wauering is secretly threatned and disgraced by the Apostle Iames after he had charged that wee should pray in faith without wauering Now for the second there are many excellent properties and praises in a stedfast faith for a man that is indeed settled and stedfast in his faith knowes both the truth and the worth of the loue of Christ hee is able to contemne and denie the allurements examples customes and glorie of this world hee can beare aduersitie with singular firmnesse of heart without hasting to euill meanes or limiting God for the manner or time or instruments of deliuerance he can stand in the combat against frequent and fierie tentations and goe away without preuailing infection he can beleeue without feelings The promises of God are not yea and nay but alwaies a sure word and vndoubted He hath a kinde of habituall peace and contentation in his conscience with easefull delights and refreshings in the ioyes of Gods fauour Hee hath a kinde of spirituall boldnesse and confidence when he approacheth to God and the throne of his grace Lastly he can looke vpon death and iudgement with desire to be dissolued And for the third thing the reasons why many men shew not this vnmoueablenesse and stedfastnesse are diuers some haue not faith at all some haue not a true iustifying faith but either rest vpon common hope or an historicall or temporarie faith In many the presumption of certaintie doth hinder stedfastnesse it selfe Some want powerfull meanes that should establish them and some hauing the publike meanes are iustly blasted in their faith because of their daily neglect of the priuate meanes And this reason may be giuen also why some of the better sort are not yet stablished namely because they are so hardly excited and perswaded seriously to trie their owne estates
spirit for sin till our hearts were as sore as were the Shechemites 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 seede of Abraham 6. That through bearing the crosse the first fruites or our bloude should be readie to be offered for him that died for vs. 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 betweene them and the Gentiles and as fetters to restraine them from societie with them 4. To binde them to keepe the whole law 5. To be a seale both of the righteousnesse of faith and of their right and possession of the land of Canaan as a tipe of heauen 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 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 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 Solut. That was true 1. As he was giuen to the Iewes by expiation to performe what was promised to their fathers 2. He 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 of the bodie of sinnes of the flesh 5. The efficient cause the circumcision of Christ. 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 before the law they had the shaddow 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 diuerse 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 speakes to them in parables 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 hee 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 again 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 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 Thus in generall Circumcision without hands is a wonderfull worke of the spirit of grace wrought by the word vpon the members of Christ vpon their receiuing into the mysticall bodie 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 child 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 Christ 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 truly 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 or through preiudice 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 only found in such as are actually in Christ they only wound corruption of nature and cast away beloued sinneâ— with sorrow this is the difference between temporarie faith and iustifying faith There are three sorts of hearers in the Citie Some wholy 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 more then halfe perswaded as Agrippa was these are fired with desire many times to know what to doe to be saued as the young man in the Gospell was but alas all this brings them within the compasse of none of Gods promises and if they looke not to it fearefull apostacie will be the end of all this and they may proue most spitefull aduersaries of the same ministerie they admired and proud contemners of the same remorse with which themselues were often smitten and so their latter end be ten times
of that harmonie and vnion of sinnes one with another in practise so as if one sinne be practised many will accompanie it as in Adams sinne the sinne was to eat the forbidden fruit but that would not be alone but was attended with doubting of Gods word with faith in the deuill with most in ordinate pride or desire to be like God with discontentment with their present condition with vile ingratitude with apostacie from all righteousnesse with prophanation of the sacrament with wilfull murther of all their posteritie and euill concupiscence Cain was angry that God did not accept his prophane sacrifice but would this sinne be alone no for there followes it the hatred of his brother the falling of his countenance the reiecting of Gods admonition coloured hypocrisie murther and blasphemie When desire of gaine infects the hearts of Trades-men we see by experience it will not be alone a number of transgressions growes with it as loue of the world more then God neglect of sinceritie in the vse of Gods ordinances swearing breach of Sabboth rigorous dealing with inferiours vnmercifulneâ— to the poore selling by false weights and measures vsurie if not otherwise yet in selling time deceit lying oppression by ingrossing of wares or incroaching vpon the trades of others 2. In respect of vnion in continuance after they are committed thy sinnes committed vanish not but by adding sinne vnto sinne thou makest vp a very bodie of sinne and so in Gods sight they stand compacted together as the very limbes of a monster 3. These sinnes may be called a bodie because they are committed by the bodie as the externall meanes of them 4. The masse of sinne in the fleshly man may be called a bodie of sinnes for that it hath many things like vnto the bodie of man or many comparisons may be taken from the bodie of a man to expresse the sinnes of the flesh As the bodie of man is a faire substance made of base matter so sinne in it selfe is most vile though it be coloured ouer by the deuill or the world with the faire proportion of profit or pleasure And as there be many members in the bodie so there are in the sinne of the fleshly man as some members in the bodie are outward some inward so are our sins As men would be ashamed of their bodies were it not for their clothing especially if there be any deformitie so would men of their sinnes were it not for their great places or faire excuses and wretched shifts they haue to hide their deformities And as the bodie of the prisoner in a dungeon is alike a true bodie with his that sitteth on the throne so sinnes that are secret that are neuer so closely committed are sinnes as well as such as are openly done As his bodie is a true bodie that yet wants a legge or an arme so it is in some though they be not murtherers or adulterers yet they may haue a bodie of sinne in them As the naturall bodie cannot liue if you take away food and clothing so neither would sinne if we did not loue it approue it defend it excuse it and if wee take away carnall reason and ill companie And as the bodie of Princes is better clad then the bodies of poore men yet it is alike a bodie of clay and corruption so are the sinnes of great men though men doe not speake so openly of them Now for vse of all First here we may see a difference between the sinnes of the regenerate and the sinnes of the vnregenerate in the godly after calling there is not a bodie of sinnes the nest of sinne is scattered sinne is not in his full strength he doth not giue his members as seruants to vnrighteousnes Secondly here men may try the truth of their repentance that is not true repentance that mortifies some one or few sinnes but that which mortifieth a whole bodie of sinnes Thirdly this shewes the greatnes of Gods mercies that can forgiue or take away a whole bodie of sinnes and transgressions Lastly this may be a great comfort to afflicted consciences that cry out of the multitude of their sinnes if thy sinnes were as many as the ioynts of thy bodie and as strong as the bodie of Goliah yet the Lord can forgiue and true repentance will pull them downe This is the matter to be mortified the manner followes Put off Sinne must be put off as the begger puts off his raggs and as the Master puts off his false seruant and as the porter puts off his burden and as the husband puts off his vitious wife and as the serpent puts off his skin There are foure things in mortification distinct The first is the dislike of sinne the second is the confession of sinne the third is the godly sorrow for sinne the fourth is forsaking of sinne this last is here meant by putting off of sinne and this the Lord stands vpon as a thing he will neuer dispense with the want of it as these places shew Prou. 28.13 Esay 55.8 Ier. 7.3.4 Esay 1.16.17 Psal. 119.9 Ephes. 4.22 c. 1. Pet. 4.1.2.3.4 Ezech. 18. 33. and there are exceeding comfortable promises made to such as are vpright in he desire and indeuour hereof Prou. 28.13 Esay 55.8 27.9 Ioel 2.12.13 Esay 1.18 Quest. But can the flesh be so mortified and sinne so put off that it shall cease to be any more in this life Answ. No for euen in the children of God the flesh will raise infirmities it will let the vnderstanding it will be framing euill thoughts it will lust against the spirit it will not alwaies allow what good is done or to be done it will present euill when good is to be done it will rebell against the law of the minde yea sometimes the soule of the poore sinner is led captiue for a time by his imperious flesh Q. But how can it then be said to be put away Answ. Sinne is put away first if it reigne not nor hold a constant dominion ouer vs it may be put away euen when it leads vs captiue if it be an vnwilling captiuitie if the power of it seeme vnto vs as a most base seruitude It is put away if men take no care to fulfill the lusts of it Secondly if there be a constant combat in some degree against it if we finde a striuing and constant fighting against the corruptions of our nature if we pray against it iudge our selues for it and mourne ouer it with an vnfeined desire to forsake it this desire to be put off is one true degree of forsaking of sinne That this may yet be better vnderstood we must know that sinne is put off fiue waies euen in this life 1. Sacramentally in the signe couenant and seale that is in baptisme 2. In the guilt of it though not in the act of it thus God puts off by not imputing 3. In act too by inchoation though not perfectly 4.
is brought vnto them in the reuelation of Iesus Christ And since they are in so happie an estate they should alwaies reioice and let their moderation of minde be knowne to all men being in nothing carefull but in all things making request vnto God with praiers and supplications and giuing of thanks so should the peace of God that passeth all vnderstanding keepe their hearts and mindes And for our carriage towards others first we should for euer in all places acknowledge such as are borne againe of God Secondly we should exhort one an other and prouoke one another to loue and goodworkes and not forsake the fellowship of the Saints praying one for another that God would fulfill the good pleasure of his will and the worke of our faith with power that wee might abound in loue and be established in holinesse before God in the comming of our Lord Iesus Christ with all the saints Thus of our quickning only we may obserue that he saith we are quickned together with him which is true diuers waies men are quickned together 〈◊〉 Christ 1. Because we are quickned aswell as he 2. Because being quickned we are vnited vnto him 3. Because we are quickned by the same spirit â—nd power that raised him from the dead All which may increase our consolation in this gratious worke and confirme vs vnto the end Forgiuing you all your trespasses First for the meaning of the words the word forgiuing as it is in the originall signifieth to acquit them gratis and as a free gift of his grace to send them the newes of their pardon the word rendred trespasses vsually is vnderstood of actuall sins But yet we must not thinke that originall sin is not forgâ—â—en for either it is a Senecdoche and so one sort of sinnes is named in steede of all or else he speakes according to the feeling of many of the godly who 〈◊〉 after forgiuenes are maruellously troubled with the flesh and the wicked â—â—oanesse to daily sinnes But for the matter it selfe we may here note 1. That God doth certainly forgiue men their sinnes when he giues them â—â—pentance and conuerts them by his word 2. That where God forgiues our sinnes he heales our natures too therefore quickning and forgiuing are here ioyned together and herein Gods pardons differs from all the pardons of Kings Men may forgiue the treason or fellony but they cannot giue a nature that will offend no more but now it God forgiue a man he will certainely giue his good spirit to mend his nature and clense him from his sinne 3 That howsoeuer iustification go before sanctification yet it is sanctification first appeares therefore quickning first named 4. That it is a singular happinesse to obtaine of God the forgiuenesse of our sinnes 5. That if we were vsed according to our deserts God must neuer forgiue vs it is his free grace The vse of all may be first for great reproofe of the generall carelessenes of the most men that will take no paines at all to get the pardon of their sinnes but wholie neglect the seeking of the assurance of it Now this monstrous neglect of so admirable a benefit comes first from ignorance men know not their wofull miserie in respect of their sinnes 2. From the hardnesse of mans heart and their hearts in this point of neglect of remission of sinnes are hardened both by the effectuall working of Satan and by the example of the carâ—lâ—sse multitude and by the entertainment of false opinions about it as that it need not be sought or cannot bee knowne or hereafter will be time â—nough to inquire or else men are conceited in false acquittances either they rest in this that Christ died for them or that God makes promises of forgiuenesse in scripture or that their ciuill course of life or their workes of mercie or pieâ—ie will make God amends c. Againe this neglect ariseth from the forgetfulnesse of mans latter end if men knew the time of the day of the Lord they would get their pardon confirmed if it were possible least it should come vpon them vnawares Lastly this comes from the loue of sinne men are loath to leaue their sinnes and therefore not carefull to seeke forgiuenesse of them 2 Here is a confutation of merit of workes for if we pay the debt then it is not forgiuen vs and if it be forgiuen vs then certainly we pay it not besides the word notes that it is freely done as hath been shewed before 3 Shall we not be stirred vp to seeke forgiuenes of sinnes Quest. What should we doe that we might be confirmed in the assurance to obtaine forgiuenesse of sinnes Answ. 1. Thou must forgiue men their trespasses 2. Thou must acknowledge thy sinnes 3. Thou must pray and get others to pray for the forgiuenesse of thy sinnes 4. Thou must often receiue the sacrament of the Lords supper for this is Gods seale of forgiuenesse of sins 5. Thou must bewaile thy sinnes and begge the witnesse of the spirit of adoption in the intercession of Iesus Christ till those vnspeakable ioyes of the holy Ghost fall vpon thee and seale thee vp vnto the day of redemption And thus farre of the thirtenth verse VERS 14. Blotting out the hand-writing of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to his crosse This Verse and the next containe the seuenth reason of the dehortation it is laid downe in this verse and amplified in the next The argument may stand thus If the ceremonies were a Chyrographe or hand-writing against vs when they were in force and if now Christ haue cancelled that writing then we ought not to vse them againe but such they were for they were a hand-writing against vs and Christ hath remoued them by fastening them vpon the crosse therefore we ought not to reuiue them againe or thus it the debt be paid and the obligation cancelled then is it a fond course to cause the obligation wilfullie to be of force againe Hand-writing This hand-writing is by diuers diuersly referred for some thinke it is to be referred to the couenant with Adam all mankinde in him was bound to God this obligation he brake and so the forfeiture lay still vpon our necks till Christ paid the debt and cancelled the obligation Some referre it to the law of Moses in generall and say the people did binde themselues vnto it Exod. 14 by the rites there vsed This bond was forfeited by the Iewes and lay vpon them Some referre it to the morrall law in speciall and therein we did enter into bond which was called the couenant of works the rigor and curse of this law lieth vpon all mankinde and when God sues out this bond men are carried to prison euen to the prison of hell Some referre it to the conscience of men and say that an euill conscience is a
seeke the true knowledge of his nature We must seeke his fauour and the pacification of his iust anger for our sinnes We must seeke his face and presence We must seeke his honour and glory And we must seeke his saluation and if you aske how wee must seeke God I answer wee must seeke God with acknowlegdement of our faults with weeping and repentance for our sinnes with the desire of our hearts with prayer and supplication with feare of his mercies with meekenesse and in the way of holy life Secondly Christ is aboue for so he sayth to the Iewes ye are from beneath I am from aboue ye are of this world I am not of this world and he is the Lord whom euery Christian ought to seeke now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might find his presence of grace on earth And thus the Church sought him in the Canticles Secondly in the desires prayers and preparations for our owne dissolution and his appearing Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely sayth Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1 By the constant desire of their presence and to be gathered to them 2 By the imitation of their graces and vertues which they shewed when they were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue and the glory of that eternall and immortall honour is to be sought and that fiue wayes 1 By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer 2 By seeking the assurance of faith and hope and the pledges and earnest of it 3 By meditation and contemplation striuing to expresse our desires and sighes after it 4 By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue 5 By continuing in wel-doing striuing to liue a Citizen like life heere in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure Fiftly holy graces are aboue for S. Iames sayth Euery good giuing and euery perfect gift is from aboue and commeth downe from the father of lights And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue so is zeale for it is the zeale of Gods house so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appointed as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen and the Kingdome of Heauen is sayd to be taken away when the meanes is taken away and these we must seeke though it cost vs much trauaile if there be a famine or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation Seuenthly holy duties are many of them from aboue for the Wise man sayth the way of life is on high to the prudent to auoyde from hell beneath and that because both the will that enioynes them and the power to doe them and the succes or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods wil quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue and these good things are to be sought wee must seeke the old and good way we must seeke Iudgement and Righteousnesse Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome forgiuenesse of sinnes deliuerance from this present euill world both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things the reuelation of hid mysteries the spirit of the sonne the influence of Christs death and resurrection the word with all the treasure of it and the honour which is aboue and all these are to bee sought Thus of the particular things that are aboue and we must seeke The 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 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 be sought The worldly man is more industrious to seek riches and the ambitious man more to seek 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 find and neuer lesse was found then either the euidence or the possession of a kingdome 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 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 later reasons and comprehend a principal 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 intirely loues vs not only is in heauen but is there in great fauour and honor and maiesty and power There is a foure fold presence of Christ For first he 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 Que. But is not Christ with his Church on earth still Ans. he is as God but not as man I say not as man locally for else he is present in his members that
heere Seuenthly it is somewhat to perswade vs that our Sauour Christ professeth of purpose to hinder and interrupt our rest and ease in the vse of those â—hings when he sayth that he came not to send peace as knowing that much peace and liking of earthly things was vnprofitable for vs. Lastly we may be mooued by the consideration of the fleeting condition of all earthly things riches haue wings and the fashion of this world passeth away yea heauen and earth shall passe the earth with the workes therof shall be burnt vp But that we may be the more deepely affected with the contempt of the world I will further adde these reasons 1 Of Solomon the wisest of all sinfull men 2 Of Christ the wisest of all men Solomon in his booke of Ecclesiastes is exceeding plentifull and indeed not without cause for such is the strength of the rooted loue of earthly things in many men that they had neede to be incountred with an armie of reasons and if I single out some of the cheefest out of diuerse chapters I hope it wil appeare tedious to none but such as will heare no reason In the first chapter among other things these may be noted 1 That after a man hath trauailed to get what he can how small a portion in comparison of the whole hath he atchiued so as he may say to himselfe when he hath done What now remaineth to me of all my trauell which I haue suffered vnder the sunne 2 If a man could get neuer so much yet he cannot liue to enioy it long For the elements of which man was made are more durable then man himselfe for one generation passeth and another commeth but the earth remaineth still The like may be shewed of the aire and water 3 All things are full of labor no man can vtter it And certainly many times earthly things gained answer not the labor spent about them 4 Earthly things possessed will not satisfie The eye will not be satisfied with seeing nor the eare with hearing 5 A man can compasse nothing that is new for there is nothing new vnder the sunne Is there any thing of which one may say behold this is new and neuer was before they haue beene already in the old time that was before vs. 6 The Lord in wonderfull wisdome and righteousnes permits in the nature of man those cares that they may be trauels to humble and breake the heart of man 7 The best of these will not make a crooked thing straight they will not mend the peruerse manners of men a man may be and continue vitious for all these things or for ought they will doe vnto him In the second chapter we may obserue these reasons First let a man procure vnto himselfe the fullest and fairest vse of all sorts of earthly things pleasure laughter great houses gardens orchards waters fruit-trees woods seruants cattell siluer and gold treasures and musicke yet all these will not deliuer a man from sâ—tiety loathing and vexation of spirit So as he may truely say there is no profit in them 2 In these things there is one condition to all it befalleth to the wâ—se man as it doth to the foole 3 Let a man excell neuer so much yet within a short time all will be forgotten For all that that now is in the dayes to come shall all be forgotten Fourthly when thou hast gotten all thou canst together thou knowest not whether he shall be a wise man or a foole that shall enioy them after thee Fiftly to attaine those things men vsually spend their dayes in sorrow trauaile and griefe and their hearts take no rest in the night In the third chapter these further reasons may be noted First all things are swayed with the swinge of their seasons and times So as nothing is steady though be borne and now plant and build and laugh and daunce and embrace and sowe 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 to Secondly though the Lord should set the world in a mans heart yet he might spend all his daies and neuer know the full nature of these things Thirdly all things are subiect to Gods vnauoidable disposing Let man get what he 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 Fourthly such is the state of the children of men that they may loose all they haue at the very place of iudgement Fiftly yea the very state of mortified men in the reason of carnall men because of these oppressions and vncertainties seems little better then the state of beasts In the fourth Chapter note first that when a man hath set his heart vpon these earthly things if euer he loose them he is filled almost with vnmedicinable teares and sorrow so as he would praise the dead aboue the liuing and wish he had neuer been borne Secondly they are occasions of a mans enuie Thirdly the eying of these things infatuats many a mans heart so as we 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 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 reioice in him In the fift chapter there are also seauen other reasons First these earthlie things lead the greatest men into bondage by dependance For the King cannot consist without the tilling of the field Secondly he that loueth siluer shall not be satssified with siluer and he that loueth riches shall be without the fruit thereof Thirdly when goods increase they are increased also that eate them and what good commeth to the owners thereof but the beholding of them with their eies Fourthly many times the seruant sleepeth when the master can get no sleepe Fiftly there is an euill sicknesse often seene vnder the sunne that riches are kept for the owners ruine Sixtly or else they will perish while the master looketh on Seuenthly but certaine it is he can carrie nothing out of the world when he goeth but must leaue them where he found them In the sixt Chapter there are these reasons First a man may haue all abundance and yet not haue a heart to vse them and so be 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
or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifiâ— To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or stâ—oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else buâ— sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts
dote on it with his heart Thirdly the nature of couetousnesse it will neuer be satisfied and how should it for the desire of the couetous is not naturall but against nature Naturall desires are finite but vnnaturall desires find no end And therefore cannot be filled with the finite things of the world Besides earthly things are vaine and empty Now the vessell that is only full of wind is empty still for all that So is the mind of the couetous His heart will be no more filled or satisfied with gold then his body with wind Hereupon it is that a couetous man is alwaies poore and hath not what he hath But hath his wealth as the prisoner hath his fetters viz. to inthrall him Fourthly the nature promise and prouidence of God He is a heauenly father is he a father why then do we doubt of his willingnesse to helpe vs and is he a heauenly father why then doe we question his all sufficiency to prouide what we need besides hath he giuen vs life and and will he not giue vs food to preserue life doth he daily prouide for thousand thousands of foules that are base creatures and will he not prouide for man whom he created after his owne image and made him Lord of all creatures doth he cloath the grasse of the field which is to day and to morrow is cut downe and will he not cloath man oh the weaknesse of our faith Besides is not the Lord engaged by promise neuer to leaue vs nor forsake vs Fiftly the condition of the couetous All his care cannot adde a cubit to his stature And besides the poore and the vsurer meet together in many things One God made them both One sunne lights them both One heauen couers them both and one graue of earth shall hold them both Sixtly the gaine of godlinesse it is betâ—er thrist to couet after godlinesse For it hath the promises of this life and the life to come And who can count the gaine of godlinesse seeing God is the godly mans portion and his exceeding great reward The third preseruatiue is the daily practise of piety If we would seeke the kingdome of God first both in the first part of our life and in the first part of euery day of our life as well in our houses as in Gods house these religious duties constantly performed would be a great and continuall helpe against worldly cares they would cleanse our hearts of them and daily prepare our hearts against them But how can it be otherwise with a man then it is they must neeeds liue and die the drudges of the world seeing they haue no more care of holy duties at home or abroad they liue like swine without all care of any thing but rooting in the earth The fourth preseruatiue is the due preparation for Christs second comming For when our sauiour Christ had dehorted men from the cares of this life he adioines this exhortation let your loines be girded about and your lights burning and ye your selues like vnto them that waite for their master when he will returne from the wedding that when he commeth and knocketh they may open vnto him immediately blessed are those seruants whom the Lord when he commeth shall find waking c. One great reason why couetous men doe so securely continue in the immoderate cares for this world is because they do so little think of death and iudgement Whereas on the other side Christians doe with some ease withdraw their hearts from the world when they haue inured themselues to die daily by the constant remembrance of their latter end and by holding fast the euidence of faith and hope waiting when Christ will call for them The fift preseruatiue is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons or to get our selues liberty to conceiue the hope of any long prosperity and rest in the world and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires that we should auoide and betimes set against it or mortifie it And thus farre of couetousnesse and thus also of the catalogue of sinnes from which he doth disswade The reasons follow Ver. 6. For the which things sake the wrath of God commeth on the the children of disobedience Ver. 7. Wherein ye also walked once when he liued in them These words containe two reasons to enforce the exhortation in the former verse Th one is taken from the euill effects of the former sinnes ver 6. The other is taken from their owne experience while they liued in the estate of corruption ver 7. in laying downe the reason from the effect two things are to be noted First what sinne brings viz. the wrath of God Secondly vpon whom viz. vpon the children of disobedience Before I come to intreat of the wrath of God a part I consider of it as it stands in coherence with the former reason For in these words we are assured that man liuing and continuing in filthinesse and couetousnesse shall not escape Gods wrath For they incurre both his hatred and his plagues both which are signified by the word wrath And if any aske what plagues filthy persons and couetous persons shall feele I answer briefly and distinctly that neither of them shall scape Gods wrath as the Scriptures plentifully shew The filthy person brings vpon himselfe Gods curse temporall corporall spirituall and eternall temporall for whoredome and any kinde of vncleanenesse brings vpon men many temporall plagues in their estate the fire of Gods iudgements consuming many times their whole increase as hath beene shewed before Corporall for God many times meetes with the sinnes of the bodie by iudgements vpon the body so that many filthie persons after they haue consumed their flesh and their body by loathsome diseases which follow this sinne in the end say with the foolish young man Oh how haue I hated instruction and despised correction now I am brought almost into all euill in the middest of the assembly Spirituall for vncleanenesse breeds in many a reprobate sence and finall impenitency Many also for their filthinesse are pursued with secret and fearefull terrours of conscience and sometimes frensie and desperate perturbations Eternall for the adulterer destroyes his owne soule and is shut out of the Kingdome of Heauen As hath beene also before declared Neither let the couetous person thinke he shall speed any better For God hates him wonderfully and therefore the Prophet Ezechiel sayth that the Lord smites his fists at the couetous which is a borrowed phrase to expresse most bitter and sharpe threatnings Now least the people should obiect that those were but great words the Lord would not do so they would deale well enough with the Lord. He preuenteth it and sayth can thy heart endure or can
iust reuenge to the sauing of the person appeasing of Gods anger or the promoting of the kingdome of Christ. I say it is a godly passion For there are two sorts of naturall passions Some are so euill they can neuer be good as enuie Some are so naturall as they may be either good or euill as they agree or disagree with the law of God and such is anger I say iust zeale for I know that euerie zeale hath not alwaies either good cause or good effect I adde against sinne because it must not be our indignation at the person And wee may bee angrie and vexed at our owne sinnes as Paul was aswell as at the sinnes of others And reuenge also is the end of anger for so may a Christian be reuenged on himselfe as a fruite of godlie sorrow as also he may desire the iust reuenge of the magistrate vpon others the end must be to saue the person not to expresse our spleenes and to appoint Gods anger as Phineas did and others of Gods seruants and lastly to promote Christs kingdome by sauing a soule from sinne But it is vicious anger is here ment Vicious anger hath her degrees For there is 1. the offence a griefe of the heart it may be this is that the Apostle hath Ephes. 4.31 and is translated bitternesse 2. Inflamed anger or the inward working of this bitternesse or vexation or offence or greife 3. Outward rage neither are all men of one fit in their anger For some are quickly angrie and quickly appeased some are slow to anger and slow from anger Some are quickely inflamed but slowly pacified The best is slowly to kindle and quickly to bee satisfied but all are naught Now concerning vicious anger I propound 2. things principally to be considered 1. Reasons 2. Remedies against it Now for the first There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse 1. The commandement of God which is expresse be not hastie in thy spirit to be angrie as Salomon recordeth it in the 7. of Ecclesiastes 2. The praises the Lord giues to men that can bridle their anger and the disgraces the holy Ghost casts vpon impatient persons As Prouerb 14.29 He that is slow to wrath is of great vnderstanding but he that is hasâ—iâ— of spirit exalteth folly And againe Prouerb 19.11 It is the discretion of a man to deferre his anger it is his glorie to passe ouer a transgression And againe Prouerb 12.8 A man shall be commended according to his wisedome but he that is of a peruerse heart shal be despised And in the place of Ecclesiastes before alleaged he saith Anger resteth in the bosome of fooles 3. The nature of euill anger What is anger but the furie of the vncleane spirit the madnesse of the soule the vnrest of all the faculties a very beast within the heart of man 4. The effects of anger Which may be considered either more generally or more particularly And the particular euill effects are either internall or externall The internall effects are such as these 1. It blindes the minde the iust anger troubles the minde but vniust anger blindes it 2. It looseth the bowels of pittie mercie especially from the persons A man hath no affections neither for duties of pietie nor of mercy 3. It greiues the spirit of God 4. It lets in the Diuell into a mans heart The externall effects are these 1. It will interrupt praier as the Apostle Peter intimatâ— if there be frowardnesse through indiscretion or contempt in the familie that will interrupt praier and worke a negligence in Gods worship And therefore it is one thing the Apostle Paul expressely requires wee should looke to concerning praier namely That men pray as without doubling so without wrath 2. It is a great hinderance to the profit of hearing and therefore it is one of the Apostle Iames his rules that if we would profit by the word we should be slow to wrath 3. It doth notably shame a man and discouer and blaze abroad his folly for as Salomon obserueth he that is of a hasty minde exalteth folly and in the 12. chapter and 16. verse he saith a foole in a day may be knowne by his anger 4. Anger disables a man for societie for it is Gods commandement or aduise that we should make no friendship with an angry man nor goe with a furious man and as for other reasons least we learne his wayes and receiue destruction to our owne soules And in generall anger is the doore or gate of vice and therefore Dauid in the 37. Psalme saith Cease from anger leaue of wrath fret not thy selfe also to do euill as if he would imply that to abound in anger is to abound in sinne and it cannot be but a man must be guilty of much sinne that liues in fretting and passion and inward vnrest and Salomon saith plainly that a furious man aboundeth in transgressions besides anger brings Gods curse vpon a man as it is in Iob anger slayeth the foolish it bringeth many times great and sudden iudgments and as Salomon obserues a man of great wrath shall suffer punishment and if thou deliuer him yet thou must doe it againe Hence it is that our Sauiour Christ denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Mathew And this of the reasons The remedies against anger are of two sorts I. there are remedies for anger in our selues II. there are remedies for anger in others There are diuers things are good to represse and subdue and mortifie anger in our selues 1. from the coherence of these words with the former verse it appeares that the serious and frequent meditation of our miserie is a good meanes to cut downe the power and vnrulinesse of our passions 2. Sauing knowledge will make a man peaceable gentle easie to be intreated and the true reason why there is so much passion many times in the heart is because their is so little knowledge in the head for passion and folly are twins Thirdly to preuent anger or to restraine it it is good to take heed of medling with the strife that belongs not to vs. But carefully to mind and meddle with our owne businesse especially we should take heed of medling with foolish and indiscreet persons for he that contendeth with the foolish whether he rage or laugh there is no rest Fourthly we must not giue place to wrathc nor let it haue a vent by sudden and vnaduised words or by suffering our affections to increase in swelling and desire of reuenge we should silence our passions and resolue to suspect and restraine our words Anger smothered will languish but let out will flame vnto further mischiefe Fiftly we should diuert the course of our anger and spend the heate of our affections vpon our owne sinnes and it were
First by prouiding her maintenance according to his abilitie and 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 Naball 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 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 praier be interrupted 1. Pet. 3.17 6 Thus hee shall shew himselfe a member of Christ and to bee 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 when I married her Answ So and much worse was the Church before Christ married her and yet Christ loues her Obiect 2 But since marriage shee is idle froward wastefull c. Answ This is a reason to mooue 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 But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretickes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution binds 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 necessary 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 How comes it to passe that men do not performe this duty Answ. It is in some by reason of their sinfull comming together as in sudden marriages when they are done before there be a calling or affection in the heart 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 God vpon her Thus of what is required Loue viz Indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first week moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugal froward c. Thus of the exhortation The dehortation followes be not bitter vnto them In these wordes the Apostle doth mollifie the authority of the husband and prouides that it passe not into tyranny Heere I consider foure things First what it hatth not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not bind them 1 To loue their vices they may know them to be the weaker vessell yea take notice of the weakenesse of the vessell 2 To loose his owne authority by lightnesse and vaine behauiour 3 To omit the performance of holy duties to please her humour 4 To giue her a license to doe what she list and liue how she will 5 From finding fault and reproouing so as they vse not their own wordes but Gods Lastly distinguish their natures wiues of soft and gentle natures must bee vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproach them for their infirmities or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vppon euery occasion 2 Indeed by vsing them discourteously or by vniust restraint Or lastly by blowes But many men haue little growing in their furrowes but wormwood they haue a true gall of bitternesse in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bittet words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeaseable their anger is like the fooles wrath Prouerbs 27 3. these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1 Men must pray God to cast something into their fountaine to sweeten it 2 They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3 Eat Gods booke for that will
inable men to to godly sorrow by beeing bitter in their bellies and will sweeten their mouthes 4 Looke to the rootes of bittrrnesse stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse 1 It is a wise mans glory and discretion to passe by infirmities Prouerbs 19.10 2 Shee is not his footstoole but his helper 3 Seeing we are heires of blessing let vs blesse and not curse if God hath sweetened our hearts with grace let not our fountaines send forth bitter waters and sweet 4 The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5 Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuy and strife heereby we must shew that we haue the wisdome that is farre aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed bitter speaking they may not boast of their knowledge For such wisedome is carnall sensuall and diuellish and they are lyers against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquity with cords of vanity and call bitter sweet it is ill to fault this way but worse to excuse defend or deny it Thus of the husbands duties The next couple in the family is parents and children The dueties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties Verse 20. Children obey your Parents in all things for this is well pleasing to the Lord. The exhortation hath in it two things First their duty Secondly the reason of it Their duty hath in it foure things First who are charged children Secondly what is charged vpon them Obey Thirdly to whom they owe it your Parents Fourthly the extent how farre foorth in all things The reason is because though it were not gratefull and pleasing to the parents by reason of their waywardnesse yet it is well pleasing to God Children viz All children without difference of sexe both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at some times and so they must obey 1 In the choise of their callings 2 In the election and disposing of their marriages it must be with consent of parents Thus did Isaac Genesis 24. Thus euen Ismael Genesis 21.21 Thus Iakob Genesis 27.46 and 28.9 Thus Sampson Iudges 14.2 And this power hath euery Father ouer his Virgin 1. Cor. 7.36.37 More generally heere I consider 1. That they must obey not in some things at some times but alwaies throughout the course of their liues this is plaine heere and likewise charged Ephes. 6.2 2. How they must obey children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first c. 2. With readinesse to receiue and heare instruction Pro. 1.8 3. With endeuour to fulfill their desires by their labours or otherwise 4. With submission first to their rebukes Prou. 13.1 secondly to their restraints in diet apparell recreations c. thirdly to their corrections 5. With piety praying for them for if they must do it for all men much more for them and if for all in authority then for parents 1. Tim. 2.1 6. With all meekenesse of loue shewed three waies 1 By obeying without inquiring discoursing murmuring or contending 2 By bearing their infirmities either of body age or mind obey though aged diseased crabbed c. 3 Obeying without respect of profit some children are obsequious 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 mercenary obedience 7 With all thankefulnesse and gratitude a great part of which is to recompence their Parents kindnesse 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 obeied in sinne Answ No you must so obey your earthly Father as you disobey not your heauenly Father therefore in the Lord is added Ephes. 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 bee vnmeete that are not vnlawfull Thus of the Doctrine of their obedience Against this Doctrine children obiect many things Obiect 1 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 hee yeelded all reuerence the throne did not make her cease to bee 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 bee called giue not trust and childlike 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 own parents as the Pharisies taught Mat. 15.5 Obiect
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 this childe and doest 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 dutie 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 al prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speaches from chaÌ„bering wantonnes 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 absteine from all the monuments and occasions of Idolatrie and therefore men must absteine from all marriage with Papists and from making of images of the trinity c. If men would auoid periurie they must take heed of common swearing So ministers must not onely call for peace and vnity but they must take heed of prouocations to discord 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 dueties to their children 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 Heere 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 guilty 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 Ans. It is not to allow Parents to be lesse carefull but it may bee the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and maisters 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 find 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 heere 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 Thirdly what is not forbidden in these words Parents prouoke their children first by word secondly by deed 1. By word three waies First by burthening them with vniust and vnmeete precepts Secondly by pursuing them with contumelious words especially when they be alwaies chiding and rating of them Thirdly by disgracing of them to others before their face or behind their backes 2 By deedes fiue waies First by carelesse education for though children find not fault with this at first yet when they come to be of yeares and finde their owne vnfitnesse for calling or society c then they fret against their parents neglect Secondly by discourtesies and vnkind vsage of them when they be growne to be of yeares Thirdly by vniust dealing about their marriage when either they restraine them of marriage when they haue a calling to it and a liking of meete person and thus they prouoke them to incontinency or when they compell them to marry when they haue no calling nor liking and thus they prouoke them to discontent Fourthly by indiscreet and immoderate passion and seuerity in correcting them Fifthly by vniust restraints eyther of present necessaries of food and raiment Matth. 7.9.10 1. Tim. 5.8 Prou. 13.22 or in not laying vp for them 1. Cor. 12.14 Secondly that parents may not prouoke their children 1. they must begin betimes to teach them their duties for ignorance is waiward 2. they must sow the seedes of piety and godlinesse in their hearts as they draw out reason by degrees so there is a conscience euen in childâ—en as well as reason if it were informed and conscience would make them not onely religious to God but dutifull to parents 3. they must not giue their children too much liberty at the first for if they doe then will iust restraint afterwards bee prouocation 4. they must pray for them to God many pray for children and so for their being that afterwards neuer pray to God to guide their harts and so for their well being 5 They must in generall striue to teach or guide them by incouragements and allurements correction is not as diet but as Phisicke and thus recreation is not to be denied them Zach. 85. 6. If nothing else will restraine passion in children they must impose silence vpon them he that imposeth silence on a foole mittigateth anger Prou. v. 26. 3 This dehortation hindreth not but that parents may 1 Rebuke their Children 2 Correct them Prou. 13.24 and 22.15 and 29.15.17 and 23.13 and 25.14 and 19.18.19 Thus of the duety Children viz All children sonnes and daughters in law as well as naturall children and these are prouoked 1 By groundlesse iealousies and suspitions testified by secret listning questioning and enquiring enuiously after euery thing they doe or say 2 By suffering seruants to vexe or molest them 3 By euill reports of them 4 By giuing euill counsell or reporting of faults to the Sonne against his wife or to the daughter against her husband to make debate is ill in any but much worse in parents This of the parties to whom they owe this duty Lest they be discouraged the reason
11. 3. Ephes. 3. 2 Cor. 5. 2 Cor. 3. 1 Cor. 15. Rom. 15.19 2 Cor. 1.12 2 Cor. 11.22 to 30. A foure-fold testimony concerning the doctrine of Paul Acts 9. Acts 19.6 2 Cor. 12.12 Acts 20. Acts 19.12 Conceits about the Apostles writings What Colosse was and how the people were conuerted Chap. 4.17 The occasion of the Epistle Crosse-teaching in his time The Epistle diuided into fiue parts The Exordium and the parts thereof The salutation deuided The Persons saluting The name of the Apostle Why he was called Saul Diuers opinions about the name Paul Acts 13.9 Phil. 2.15 The signification and Etimologie of the word Apostle And what Apostles were The vse and signification of the words Iesus Christ. Esay 45.21 Diuers Christs Tit. 1.4 Three Doctrines from the first words Doctr. 1. Great sinners may proue great Saints Vse 1. 2. Affliction of conscience Dangerous mistaking 4 Rules to be obserued in alledging examples of great sinners repenting Doct. 2. Doctrine is seldome effectuall when the person of the Minister is despised Vse 1. 2. Defamation of Ministers 3. Doct. 3. Lesse then an Apostle must not haue dominion ouerâ— mens consciences Vse Doct. No knowledge auaileable to saluation without the knowledge of Christ. The assurance of a lawfull calling serues for foure vses Euery christian hath two callings The Euangelist described Doctr. 1. The profit of consent in doctrine Vse 1. Wilfull opposition crosse-teaching 1 Thes. 2.15.16 Doct. 2. Spirituall aliance Doct. 3. Gods doctrine needs mans witnesse Vse 2. The persons saluted Foure generall obseruations 1 The power of the Gospell 2 Who be the true members of the Church 3 The Church may be true yet faultie 4 One grace or priuiledge cannot be without another Carnall Protestant 2 Thes. 2.4 c. The acceptations of the word Saints Psal. 50.5 Gods children are called Saints in foure respects Doct. Men may be Saints in this life Vse Three things needfull for popish Saints Comforts for the despised Saints and seruants of God Psal. 16.3 Psal. 30.4.5 Obiect Solut. Psal. 37.28 Obiect Solut. Obiect Solut. Psal. 7. Obiect Solut. Obiect Solut. Psal. 85.8 Psal. 149.5.6.7.8.9 Dan. 7.27 Ephes. 2.20 2 Thes. 1.10 2 Cor. 6.2 Qu. Who are Saints Ans. Deut. 33.3 The first signe Psal. 16.3.5.6 Dauids foure signes Psal. 16.5.6 Psal. 16.7 Obiect Solut. Difference between illusions and the feelings of the Spirit of Adoption Esay 4.3.4 The acceptations of the word faithfull a 2 Cor. 1. b Reuel 19.11 c Psal. 89.37 Psal. 19.7 111.7 Prou. 20.6 Psal. 101.6 Faithfulnesse in spirituall things Hereunto fiue things are requisite Psal. 78. 37. 31. 32. 34. 35. 38. 37. Hos. 11. vlt. Mat. 25.21.23 1 Cor. 4.17 2 Cor. 11.8 Luke 9.23 Nehem. 9.8 Reu. 2.11 Faithfulnesse in temporall things Daniel 6.5 A Caueat for Professors Luke 16.9 Obiect 1. Solut. Ver. 9. Obiect 2. Solut. Obiect 3. Solut. Vers. 10.11 Obiect 4. Solut. Psal. 24.1 Prou. 3.17 Obiect 5. Solut. Vers. 13. Priuiledges of the faithfull Hebr. 2.17 Reuel 15. 3.14 Prou. 11.18 1 To Christ. 1 To Christ. Vse 1. Vse 2. Rom. 8. 2 To the Apostle Vse 3 To the Saints abroad 4 To the Saints at home How thou maist get into Christ. Who are in Christ. Rom. 8. Of Salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The acceptations of the word Grace The acceptations of the word Peace Three reasons why children may be taught the principles they vnderstand not Quest. Ans. Doct. Spirituall things are the best things Reasons Mat. 16. Vse 1. Vse 2. Vse 3. 4. Mat. 6. Ver. 19. to 25. Ver. 25. to the end Iames 4.6 2 Cor. 6.1 Iude 4. Heb. 10. 2 Tim. 1.6 2 Tim. 2.1 Iob 15.11.12 2 Cor. 12.9 Esay 35.8 Esay 57.21 Phil. 4.6 Col. 3.15 2 Pet. 3.14 Esay 9.6.7 Luke 1.79 The Diuision Two generall Doctrines Miserie breeds vnitie Esay 24.2 Not safe to deferre good motions Note It is good to prayse before thou reproue Reasons a Acts 24.3 b Luke 18.11 Motiues to thankefulnesse c 1 Cor. 14.16 d 2 Cor. 9.12.13 1 Cor. 4.16 e Ephes. 4.3.4 f Col. 2.6.7 g Phil. 4.6.7 Phil. 4.6 1 Thes. 5.18 For what wee must giue thankes h 2 Cor. 4.16 i Col. 4 2. k Rom 7.26 l Rom. 1.21 m Acts 27 35. n Col. 3.17 1 Col. 10.3 Scripture for prayer and Thankesgiuing for our very food The manner of Thankesgiuing o Psal. 5 vlt. Hos. 14.3 p Luke 18.11.14 Hab. 1.16 We must giue thankes for others Foure rules of tryall q 1 Tim. 2.1 r 1 Thes. 3.9 As any are more heauenly minded they are more frequent in praises A childe of God neuer giues thankes but hee hath cause to pray and contrariwise Foure sorts of prayers for others Ephes. 6.18 1 Tim. 2.8 Reasons to warrant praying euery day Mat. 6.11 s 1 Thes. 5.17 1 Tim. 4.2 Psal. 141.2 51.17 Diuers things concerning Faith noted from the coherence t Heb. â—1 6 u 2 Cor 13.5 x Gal 3.22.23 y 2 Thes. 1.11 z Ephes. 2.8 a 2 Thes. 3.2 b 1 Tim. 6.12 Rom. 10.17 Gal. 3.2.5 Esay 55.4 The acceptations of the word Faith The sorts of Faith Historicall Faith Temporary Faith Luke 8.13 Heb. 6.4.5 Faith of Miracles Iustifying Faith The obiects of Faith The Parts of Faith Faith in the minde Isay 53.11 Faith in the heart Desire to beleeue is of the nature of faith Mat. 5.6 Reuel 21.6 Psal. 10.17 The Degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Benefits come by Faith What Faith deliuereth vs from Iohn 12.46 Isay 25.8 Acts 15.9 Rom. 6. 1 Tim. 1.9 Iohn 5.29 Ephes. â— 2 Iohn 3.16 Tit. 1.13 Heb. 10.39 Isay 28.16 Ephes. 6.16 Gal. 3.7.9 Iohn 1.12 Ephes. 3.16 Acts. 24.25 Hebr. 11.1 Mat. 9.29 Heb. 2.5 Rom. 5.1.2.3.4.5 2 Tim. 3.15 Ephes. 3.12 1 Iohn 5.4 Rom. 1.12 Heb. 11.33.34 Heb. 11.25 Iohn 8.32 Quest. Ans. The miseries of such as haue not Faith Rom. 3.3 Marke 6.6 Math. 13.58 Rom. 11.20 Titus 1.15 Isay 7.9 Iohn 3.18 Iohn 8.24 The Incouragements to beleeue Esayâ—5 â—5 1 Iohn 3.16 Mat. 11.28.29.30 Reuel 3.18 Iohn 7.37 Obiect Solut. Obiect Solut. Obiect Solut. Obiect 3. Solut. 1 Iohn 3.23 2 Cor. 5.20 The letts of Faith Let ts in the Minister Rom. 10. Let ts in the People Luke 14.16 Obiect Solut. Psal. 50. Esay 1. Let ts in the heart Heb. 3.12.13 Le ts in conuersation a Math. 7.13.14 Luke 13.23.24 b Iohn 7.45 to 50. Vses The signes of Faith c Heb. 11.25 d Mat. 5.7 Acts 15.9 Vse 2. The defects of the common Protestants Faith Obser. 1. Grace will be heard of and obserued if it be true Grace Iohn 16. 1 Pet. 4.4 Esay 59.15 Vses Indiscretion not the cause of the reproaches and troubles of true Christians Iohn 7.7 Quest. Ans. Faith makes it selfe knowne diuers wayes The surest way to get credit is to get Grace Philip. 4.3 Mat. 18. Psal. 15.4 Psal. 16.3 Prou. 19.1 A sinfull person is a shamefull person Esay 25.8 It is not alwaies
your harts to the which also ye are called in one body and be thankfull Verse 16. Let the word of CHRIST dwel in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymmes and spirituall songs singing with grace in your hearts to the LORD Verse 17. And whatsoeuer yee shall do in word or deede doe all in the name of the LORD IESVS giuing thanks to GOD euen the Father by him Verse 18. Wiues submit your selues to your Husbands as it is comely in the LORD Verse 19. Husbands loue your Wiues and be not bitter vnto them Verse 20. Children obey your Parents in all things for this is well-pleasing to the LORD Verse 21. Fathers prouoke not your children to anger lest they be discouraged Verse 22. Seruants be obedient vnto them that are â—our Masters according to the flesh in all things not with eye seruice as men pleasurs but in singlenesse of heart fearing GOD. Verse 23. And whatsoeuer yee do do it heartily as to the LORD not vnto men Verse 24. Knowing that of the Lord ye shall receiue the reward of the inheritaÌ„ce for ye serue the Lord Christ. Verse 25. But hee that doth wrong shall receiue for the wrong that he hath done and there is no respect of persons The Coherence The deuision of the Chapter The subdiuisions 4 Doctrine from coherence with former chapters a Rom. 14.23 b Heb. 11.6 Doctrines froÌ„ the coherence in this Chapter d Ephes. 2.10 Doctr. 1. 2 3 4 Doctr. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A threefold resurrection e Reuel 2.9 0 What the first resurrection is f Rom. 6.4.5 g 1. Pet. 1.3.4 h Eph. 1.14 How a man may know whether they be risen with Christ. Who are not risen with Christ. i Luk. 21.34 k Rom. 6.1 4.5 1 Pet. 1 3. l Reu. 20.4.5.6 m Esa. 26.9.10 14 n Ioh. 11.25 o Ioh. 5.25 p Eph. 5.14 q Phil. 3.9.10 r Rom. 6.4.5.6 13. As easie to reuiue a dead man as perswade a carnall man 3 The preparations of â—aith before a man can be capable of directions of life s 1. Cor. 29. t Ioh. 7 38.39 Doct. u Mat. 6 33. Eight sorts of things that are aboue * Esa 57.15 x Hâ—s 3.5 y Psal. 14.1.2 z Zeph. 2.3 a Psal 24.6 Psal. 27.8 b Ioh. 44. d Hâ—s 5. vlt. c Psal. 105.4 70.4 e Iâ—r â—0 4 Esay 21 2. f â—saâ—â—6 â—6 7 g Mat. 7.7 h â—os 3.1 â—epâ— 2.2.3 i Psal. 24 4 5. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Ioh. 8.23 n Mal. 3.1 o Cant. 3.1 c p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2. Pet. 3.12 q Gal. 4.26 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 s Rom. 2.7 t Matth. 6.10 u Heb. 11.1 Eph. 1.14 * 2. Cor. 5.2 x Heb. 11.13.14.16 y Rom. 2.7 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 a Matth. 6.14 5 b Iam. 1.17 c Esay 4.5 d Iam. 3.17 e Psal. 69.9 f 1. Cor. 14.1 Zeph. 2.3 2. Cor. 13.5 Rom. 14 17.18 6 g Matth. 3.2 h Mat. 21.43 i Esay 41.17.18 k Amos 8. l Mat. 13.45 7 m Prâ—u 15.24 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 o Prou. 11.27 p Ier. 6.17 q Esay 1.17 r Mat. 6.33 s 1. Ioh. 1.7 t Gal. 1.4 u Eph. 1.3 * 1. Cor. 2.9 Col. 1.26 x Gal. 4.6.7 y Phil. 3.9.10 z Psal. 119.94 a Ioh. 5.44 Vse b 1. Pet. 5.8 c Mat. 7.7 d Luk. 12.32 e Rom. 6.21 A fourefold presence of Christ. Que. Ans. f Psal. 44.3 Act 2.33 The acceptations of the words g Psal. 16.11 h Psal. 110.1 Heb. 1.3 i Luk. 14.49 k 1. King 1.30 Prou. 20.8 Isay. 16.5 l Heb 1.13 Act. 7.55 m Eph. 1.20 n Phil. 2. 6.7.9 o Act. 7.75 Ob. Sol. p Eph. 1.20 q Renâ—l 1.7 Vse 1. r Luk 19.14 s Psal. 110.1 t Mat. 26.64 u 2. Thes. 1.8 x Psal. 2.2.3 Vse 2. y Rom. 8.34 Eph. 1.20 z Heb. 1.13.14 a 1. Pet 3.22 b Ioh. 14.2 c Heb. 7.26 d Psal. 110.1 e Eph. 2.6 f Psal. 45.10 g Mat. 25.33 h Heb. 4. vlt. i Heb. 10.12.13 The vse of repetitions in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses k Reu. 3.19 l Râ—uel 2. Three benefits of tender affections Matth. 13. Obs. 1. Matth. 6. Iam. 4.4 Obs. 2. Note Obs. 3. Three sorts of things on earth Traditions â—e for three reasons called things on earth Eight generall reasons to disâ—wade from affecting things on earth m Heb. 11.13 n Reu. 3.10 o Psal. 49. p Math. 13. q Luk. 14 17. r Iam. 4.4 1 Ioh. 2 15. s 2. Pet. 1 4. t Iam. 5.1 c. u Phil. 3.18 * Psal. 24.1 Mat. 28.18 Matth. 16. Phil. 2. Heb. 11. x Prou. y 1 Cor. 7.31 1 Ioh. 2.17 z 2. Pet. 3.10 Solomonâ— reaâ—ons against â—â—e loue of earthly things a Ecel 1.3 b v. 4.5.6 c v. 8. d v. 8. e v. 9.10 f v. 13. g v. 15. Ch. 2.1 12. h v. 14.15 i v. 16. k v. 19. l v. 23. Ch. 3. v. 1 9. m v. 11. n v. 14. o v. 16. p v. 18. Ch. 4.1.2.3 q v. 4. r v. 8. s v 15.16 Chap. 5.8 t v. 9. u v. 10. x v. 11. y v. 12. z v. 13. v. 13.14.15 Chap. 6.1 to 7. a v. 7. b v. 8. c v. vlt. d Chap. 8.8 e v. 9. f v. 10. Chap. 9.1 Our Sauiours reasons Foure reasons against the care for superfluities g Mat. 6.19.20 h v. 21. i v 22.23 k v. 24. l v. 25. Eight reasons against distracting cares for necessaries m v. 26. n v. 27. o v. 30. p v. 32. q v. 32. r v. 33. s v. vlt. Vse t Eccles. 12.13 u Ier. 17.11.12 x 1. Cor. 7.30.31 y Eccles. 4.6 z Eccles. 1.24 Eccles. 3.12 Eâ—cles 11.1.2 The faithfull deâ—d three waies a Rom. 7.4 Gal. 2.19 b Gal. 6.14 c Esay 26.19 d 2. Tim. 2.11 e Psal. 31.12 f Psal. 22.15 g Psal. 88.4.5.6 Vses h Iob 10.15 Psal. 143. Rom. 4. l Psal. 56.12.13 Doct. k Deut. 30. vlt. First the life of Christians is hid from the world l 2. Cor. 6.9 m 2. Tim. 1.10 n 2. Cor. 4 4. o Eph. 4.17 p Mat. 7.14 q Esay 4 4.3 r 2. Cor. 1.22 s 2. Cor. 2.14 t Ioh 6. u Mat. 13. x 2. Cor. 2.9 y Psal. 31.19 z 1. Ioh. 3.12 Yea the life of christians is hid many times from themselues a Psal. 31.22 Psal. 77. b Esay 40.27 c Esay 46.15 Vse Christs life was hid and in what respects d Esa. 53.7 Obiectiue Causaliter The second motiue is taken from the consideration of the appearance of Christ the glory of heauenly minded Christians at the day of Iudgeâ—ent Obs. 1. Obs. 2. The Diuell sensuality and guiltinesse make many men haue little minde to thinke of the day of Iudgement Obs. 3. Christ is our life a Ioh. 14 6. b Ioh. 10.10 Vses Who may truely say and professe that Christ is their life c 1. Pet. 1.20 Six appearances
so the word of Christ which we professe be not euill spoken of for the blame of our euill life will bee laide vpon the word they will say this is their gadding to Sermons In speciall seeing the word is the word of Christ it should teach First Ministers foure things 1 To teach it with boldnesse not fearing the face of any man 2 To attend vpon the word onely and not medle with ciuill businesse is it meere to leaue the word of Christ to serue tables 3 To humble themselues to walke with God in so good a function Who is sufficient for these things We speake not our owne words or the words of men for then wit reading learning and direction might perfect vs but we speake the words of Christ and therefore our fitnesse and sufficiency to speake to mens consciences comes of the immediate blessing and assistance of Christ. 4 To deliuer the word with all faithfulnesse studying to approoue themselue as the workemen of God seeing they deliuer the word of God Diuiding the word aright holding fast the faithfull word of doctrine not making Marchandise of the word but as of sincerity and as of God in the sight of God speaking in Christ Casting from them the cloake of shame not walking in craftinesse nor handling the word deceitfully but in declaring the truth approuing themselues to euery mans consâ—ience in the sight of God Secondly the People to imbrace the word presse to it neuer be ashamed of it nor giue it ouer but receiue it constantly with ioy though it cost them much paines and many crosses and disgraces For this constant receiuing of and cleaning to the word makes them exceeding deare to Christ as deare as his mother and his brethren This is the chusing of the best part this is a signe that they are the Disciples of Christ that they loue Christ indeede that they be in Christ Shee said well that said of Christ blessed was the wombe that bare thee and the breasts that gaue thee sucke But Christ addes that they are more blessed that heare the word of Christ and keepe it The blessed virgin was more happy in that shee conceiued Christ in her heart then that shee bare him in her wombe Thus of the Author of the word The entertainement of the word followes and heere the Apostle designes First the subiect persons You. Secondly the measure Dwell plenteously Thirdly the manner in all wisdome First I consider of the expositions of all the words which are very full of senses and then make vse of altogether In you These words note vnto vs two things First the persons who must intertaine Secondly the place where in you 3.1 in your hearts First for the persons the Apostle would haue vs know that not onely Cleargy men Epaphras and Archippus but lay men of all sorts are tyed to the study of Scriptures I distribute the sorts First Yong men as well as the gray heires for the word helps them to ouercome the Deuill euen all tentations to lust and vngodlinesse whatsoeuer yea by the blessing of God many times it makes them wiser then the antient Secondly distressed men as well as such as liue at ease and prosperity and abound in leasure I say such as haue many cares and troubles distressed either by crosses or by persecutions or by contempt Thirdly Ignorant men as well as learned men such as are simple in respect of naturall parts or vntaught in respect of education are tied aswell as others they may not say they were not brought vp to learning for many times simple and vnlearned People in the very entrance ineo the word when they bring good and holy desires with them get more light of the wonders of Gods Law in few weeks then many great learned men doe in all their daies for sound sauing knowledge Fourthly Women aswell as men are bound hereunto Prou. 31.26 1.8 Yea such women as are full of businesse and cares not good women or wiues but good huswiues also are tied yea not onely to learne the word but to teach it as the places shew Thus of the Persons Secondly in you Notes the place that the word must bee entertained in In you that is in your mindes for contemplation in your hearts for holy desires and affections in your consciences to guide them to a holy manner of giuing sentence c. This is that which is promised to all the faithfull in the couenant of grace Ierem. 31.33 and noted as the signe of the righteous Psalm 37 21. Dwell A Metaphor borrowed from housholde intertainement and notes 3. things vnto vs. 1 That the word should be familiar to vs and known of vs readily and we so acquainted with it as with our brethren or sisters Say vnto wisdom thou art my sister c. Pro. 7.4 To note that as in nature he is accounted a singular Ideote that knowes not his owne brothers or sisters So in religion in Gods account is extreame simplicity and blindnesse not to be familiarly acquainted with the grounds of behauiour and comfort as they are contained in the word 2 That it should be domesticall we must get it into our houses aswell as our Churches and that three waies First when we come home from Gods house we should keepe the word taught a foot by repetitions of it and by talking of it vpon all occasions that the life of the doctrine be not lost Secondlie there is required a familiar teaching and plaine and familiar instructing of seruants distilling of the principles and profitable precepts of the law as they are able God gaue his testimonies to Israell not that the Clergy men should haue them in the Temple and Synagogue but that Parents should haue them in their seuerall dwellings to instruct their children and their childrens children Thirdly the admonitions rebukes counsels and encouragements vsed in the family should be grounded on the word for conscience onely is the fountaine of all right subiection and obedienceâ— the bonds of nature because he came out of thy loines or the bonds of policy because hee is thy hired seruant are too weake to inforce of themselues a constant and cheerfull and iust subiection The true reason why men speed so ill in their seruants and children is because they nurture them with their owne words but distill not into their consciences the words of Christ. Quest But to what end should their neede all this adoe about the Scriptures in our houses what good comes of it Answ If it be not intimated sufficiently before yet plainely vnderstand that the word is to be exercised in our houses First as a refuge against affliction and domesticall crosses both to direct and comfort vs Psalm 119.143 147.165 Secondly as a meanes of instruction to our ignorant children and seruants Thirdly as a meanes of the sanctification of the creatures and our callings 1.
Tim. 4.4 Lastly seeing Satan will tempt vs and our natures will be vicious not onely in Gods house but in our owne houses we haue reason to carrie the Medicine to the sore and to bring the sword of the Spirit which is the word of God home with vs and drawe it there seeing the Deuill will cast his firie darts there he that is in danger of a subtill and furious enemy alwaies must looke vnto two things First that he hath on all his Armour Secondly that he be readie at all times in all places when his aduersary will encounter with him A malicious and skilfull aduersarie desires but to find his enemie vnarmed in one part of his body or in one place so is it with vs for because men haue no sword of the Spirit at home therefore it comes to passe that men that haue good affections in Gods house haue base and vile affections in their owne houses Thirdly it notes that the word must be constantly entertained and exercised in our houses for they are not said to dwell with men that lodge there onely for a night or a day or two So the sudden and passionate vse of the word now and then will not serue it Plenteously the originall word notes two things 1. The measure and so it is well rendred plenteously 2. The worth of the knowledge of the worde and so it is by some rendred richly In the first sence it teacheth vs that wee should labour by all meanes to abound in the knowledge and vse of the word It should be not in a scant and sparing measure or in some parts of it but wee should grow from measure to measure and from knowledge to knowledge In the second sence it teacheth vs that the knowledge of the word is the Christians riches so he saith 1. Cor. 1.5 rich in all speech and knowledge Christians should account their vtterance in holy and profitable speeches and conferences and the inward notions of sauing knowledge as their best wealth so as they should neuer thinke themselues poore so long as they may haue plenty of knowledge in the vse of the meanes Thus Dauid reckons of his wealth Gods statutes more deere to him then thousands of gold and siluer and that knowledge he can get from the word out of Gods treasury manger the malice and power of the Deuill or euill men he accounts more worth then rich spoyles this may appeare in the contrary in the case of the Laodiceans In all wisedome wisedome is sometimes taken for vertue as folly is for sinne but heere I take it for knowledge and that not as the gaining of heauenly wisedom is the end of the entertainment of the word but as it notes the manner how we should entertaine the word this wise manner of entertaining the word I consider both negatiuely and affirmatiuely Negatiuely to handle the word wisely is not to handle or vse it First coldly fruitlesly or vnaptly Secondly peruesly in wresting the word to ill ends to nourish curiosity ambition or sinne Thirdly carnally as the Capernaites that know no flesh of Christ but the flesh of his body nor any eating but carnall Fourthly not indiscreetly when we come abroad into company we should so professe and vse the word as that we dishonour it not by Indiscretion by not heeding places times occasions c. Affirmatiuely to vse the word wisely is in the generall especially to teach our selues And to this end First to vnderstand it Secondly to seeke profitable things not curious pleasing things only Thirdly so to try all things as to keepe that which is good Good I say particularly and for our owne vse there be some things in hearing reading c. that doe exceedingly not onely affect vs but are in speciall manner fitting vs now it is a speciall wisedome to keepe these things whatsoeuer else we lose Fourthly to wait vpon all the opportunities of getting profit by the word to know our seasons Fifthly in carriage abroad not to be so indiscreetly open in the discouery of our minds and knowledge and opinions as to be catched by the fraud of any and to this end not to trust all that faine themselues to be iust men In all wisedome All for measure all for diuersity of the things knowne all for sincerity in the obseruation of the rules of wisedome in the manner of entertaining the word all wisedome that is all necessary to saluation Thus of the explication The vses follow and those are eyther generall from all their words or speciall from each of them The generall vses are for reproofe information instruction or consolation 1 For reproofe if it must be thus of all intertained how great a sinne is it to neglect or contemne the word and in as much as this is a great and common sinne it is required and requited by God with foure singular curses The first Iudgement vpon the contemners of the word is that all the comforts of the word are vnto them as a sealed booke so as that worde which is to the faithful a well-head of all true and sound ioy vnto them is of no tast nor power they can find some sauour in any profits and sports c. but none in the word The second iudgement is that when they doe for fashion or for feare and other ill ends come to heare the preaching of the worde they are many times slaine by the words of Gods mouth and the Prophets euen mow downe scores hundreds and thousands of them so as they are pierced and galled smitten and buffeted with the terrors of the word which is onely open to rebuke them and they see that threatning many times comprehends vnder it multitudes of men Ob. But this comes onely of the seuerity of the teachers that set themselues to preach damnation and to vtter terrible things Ans. This was the obiection in the Prophet Micha his time and vttered by such as bare the name of Iacob to whom all the promises did belong and they were answered by the Prophet that for resoluing of their doubt they should ask 2. questions of their own consciences The first was whether they thought their workes were like the works of Iacob and the rest of the ancient Saints to whom such comforts did belong or whether such vile prophanenes and wickednesse were found in Iacob as was apparantly found in them The second question was whether they did not see that the words of God were alwaies good to such as walke vprightly In all which he showes that it is not the vncharitable seuerity of Gods seruants for the doctrine is good to good men but the vile prophanenes and contempt of the word in the people that made them liable to such terrors in the word The third iudgement is that all ciuill praises in men that contemne the wisedome of God in the word are singularly vile in Gods sight Ier. 8.8.9 and he instructed